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A HEAD  OF  JESUS: 

Enlarged  from  a Second  Century  Medallion. 


We  have  not  followed  Cunningly  Deuiaed  tables/* 


THE  HOLY  LIFE: 

A Contribution  to  the  Historical  Development,  of; 

AND 

A CRITICAL  EXPOSITION  ; 


COMPRISING 


ALL  THAT  IS 


Told  us  in  the  Four  Gospels,  Concerning 


The  Life  of  Jesus  of  Nazareth. 


BY 

HENRY  MARTYN  PAYNTER. 

AUTHOR  OP 

“The  Shadow  on  the  Hearth,”  “A  Renovated  Earth,”  “Our 
Duty  in  the  Present  Crisis,”  “Brief  History  op  the 
War  in  Missouri,”  “The  Holy  Supper,”  “The 
Holy  Sorrow,”  “The  Holy  Death,” 

“The  Holy  Resurrection,”  (fee 

PART  I, 

Containing  a History  of  Jesus'  Life  until  He  entered  upon  His  Jadsan  Ministry. 


ElDimOiT. 


CHICAGO,  ILL.: 

H.  M.  Paynter,  Jr. 
448  W.  Congress  St. 


Copja-iglited  by  H.  M.  Paynter. 
All  Rights  Reserved. 


THE  holy  life,  part  1. 

SYNOPSIS  OF  THE  HARMONY, 


>32. 

p 2^1 

p/  / 


v; 


J- 


Subjects. 

Mati'. 

( Mark. 

Luke. 

John. 

Page. 

Preface  to  Luke’s  gospel. 

i,  14 

28 

Anuonncement  to  Zacha- 
riah  of  John’s  coming 
birth. 

i,  5-25 

30,  40-47 

Annunciation  to  Mary. 

i,  26-39 

49,  50 

Mary’s  visit  to  Elizabeth. 

i,  39-56 

64 

An  angel  appears  to  J osepli 

1, 18-25 

65,66 

Birth,  circumcision  and 
naming  of  John  Baptist. 

i,  57-80 

81,  82 

Birth  of  Jesus. 

ii,  1-20 

87 

Circumcision  of  Jegus. 

i,  25 

ii,  21-38 

95-97 

Adoration  of  Jesus  by  the 
Magi. 

li,  M2 

ii,  39 

103 

Warning  to  Joseph. 

ii,  13,  23 

109 

Jesus  carried  into  Egypt. 

ii,  13-15 

109 

Jesus  brought  back. 

ii,  19-23 

109, 110 

Slaughter  of  the  babes. 

ii,  16-18 

109 

Jesus’  first  passover.  - 

ii,  41-51 

114 

His  silent  years  of  prepara- 
tion. 

John  Baptist’s  preparation 
for  his  work. 

ii,  40,51,52 
iv,  16 

i,  66,  80 

123 

155 

The  apostle  John’s  preface 

i,  1-11 

166, 167 

Beginning  of  the  ministry 
of  John  Baptist. 

The  Baptism  of  Jesus. 

iii,  1-12 

iii,  13-17 

i,  1-8 

i,  9-11 

iii,  1-18 
vii,  29,  30 
iii,  21-23 

170-173 

190, 191 

Jesus’  first  great  conflict 
with  Satan. 

Iv,  1-11 

1, 12,  13 

iv,  1-14 

208-210 

John’s  first  public  testi- 
mony to  Jesus. 

John’s  second  public  testi- 
mony to  Jesus. 

vii,  29,  30 

i,  4-8 
15-28 

i,  29-34 

337-339 

353,  354 

John’s  third  testimony  to 
Josus. 

i,  35,  36 

362 

Jesus'  first  disciples  gath- 
ered. 

i,  29-51 

862,  363 

Jems’  first  miracle. 

U,  1-12 

876,  877 

4*  ^ 


THE  HOLY  LIFE,  PART  t 

INDEX  OF  SUBJECTS. 


of. 


Anna,  cbaracter  of,  and  her  word  concerning  the  child  Jesus, 

Announcement  to  Zachariali  of  the  coming  birth  of  John,  • 

Annunciation  to  the  Virgin, 

Babes  of  Bethlehem,  the  murder  of  the,  - • 

Bethlehem,  sketch  of,  - 

Child,  dedication  of  a,  to  God,  ... 

Demons,  origin,  character,  and  acting  of. 

Disciples,  first  six  gathered,  - - . • 

Earth,  its  creation,  ruin  and  reconstruction, 

Elizab 'th  mother  of  John,  - - - - 48, 

Galilaeans,  the  character  of  - - - 

Herod  the  Great,  effect  upon,  of  the  appearance  and  departure 
of  the  Magi, 

“ “ “ character  of  - - - 

Incense,  composition  of,  and  offering  of, 

Jesus,  fore-announcement  of,  - 

“ birth  of,  and  attendant  facts,  ... 

“ adoration  of,  by  shepherds. 

“ presentation  of,  in  the  Temple,  and  attendant  facts,  - 
“ adoration  of,  by  Magi,  . . - 

“ His  first  Passover,  - - - . 

“ “ preparation  for  His  work, 

“ “ personal  appearance,  ... 

“ “ baptism,  and  the  att  nding  phenomena, 

“ “ first  great  confiict  with  Satan, 

“ “ introduction  to  men,  - - - 

Jesus  gathers  His  first  six  disciples, 

Jesus,  His  first  mi:  acle,  . - . 

John  Baptist,  fore-announcement  of,  birth,  character,  and  missio 
“ “ preparation  for  his  work, 

“ beginning  of  his  ministry, 

“ “ efft  ct  of  preaching  of,  upon  the  people,  - 

“ “ first  public  testimony  of  Jesus,  given  to  a depu- 

tay,on  from  tlie  Sanliedrim,  - - 337  353 

“ “ seconci  iiublic  testimony  of,  given  to  the  crowd,  - 353-363 

“ “ third  public  testimony  of,  given  to  the  disciples,  - 362  364 

John  Evangelist,  preface  to  his  Gospel,  - - - 166,  337 

Joseph,  his  disturbance  of  mind,  and  how  removed  - - 65,  68,  69 

Land,  the  moral  condition  of,  - - • - .308-310 

Luke’s  preface  to  bis  gospel,  - - • . 

Magi,  character  of,  and  appearance  in  Jerusalem,  - - 105-107 

Man,  his  creation^  constitution,  character  and  position,  • 279-  86 

“ his  fall  - - - _ . - 286-295 

“ the  sentence  upon,  ....  295-303 

Marriiige,  Jewish,  ccrem  mies  connected  with,  - - 55,  56,  69-71 

Mary,  the  Virgin,  character  of,  - - - - 51, 53,  58 

“ “ “ her  visit  to  Elizabeth,  and  her  Magnificat,  - 64-68 

Miracles,  nature  of,  ' - - - - - 386-3n8 

“ diff(!rence  between  Jesus’  public  and  private,  - - 399-400 

“ impression  first  one  made  upon  Jesus’  first  six  disciples,  398 

Miraculous  Conception,  the,'  . - - 53-55, 69,  72-80 

Nazareth,  des<U'iption  of,  • - - - 146,  147 

Preliminary  study,  .....  15-28 

Sacrifices,  morning  and  evening,  ....  33-39 

Satan,  existence,  personality,  relation  to  the  cosmos,  of,  • - 217-232 

“ prince  of  the  original  earth,  ...  2()1-271 

“ sentence  upon,  .....  295  302 

“ attacks  upon  Theocracy  of,  ...  304-314 

Simeon,  character  of,  and  benediction  upon  the  child  Jesus,  100,  101 

Times,  character  of  the,  ...  130-136,  168,  164 

Zacharlah,  his  character,  the  vision  to,  Ac.,  ...  29^ 


PAGE. 
100 

- 29-49 
49-63 

109,  111,  112 
90,  91 

- 98, 99 
238-235 
362-376 
2:35-263 

67,  81,  83-86 
148-150 

103,  107-119 
131 

34,  35,  37-39 
49.  63 
. 87-95 

* 94  9 ) 

- 95 102 
102  108 

- 114-123 
124-155 

- 194-196 

191,  193,  197-21)8 
208,  247,  314-336 
354-362 
362-376 
376-386 
42-47 
155-170 
4-184,  189,  190 
184-187 


PREFACE. 


Though  the  first,  properly,  in  this  series,  this 
book  is  the  fifth  in  the  order  of  publication. 
The  conception  of  the  life  of  Jesus  is  somewhat 
^ different  from  that  usually  presented.  This 
conception,  with  certain  points  presented,  may 
be  challenged.  The  work  was,  therefore,  held  back  by 
the  author,  that  it  might  be  carefully  gone  over.  What 
is  here  presented  is  the  result  of  a careful  review  and 
mature  deliberation,  upon  the  points  referred  to.  And 
he  now  presents  it  to  the  candid  judgment  of  the 
reader. 

No  statement  is  made  except  upon  what  he  believes 
is  sufficient  authority,  This,  in  his  investigations,  he 
carefully  noted  down.  But  being  compelled  to  write 
out  these  pages  while  engaged  in  his  “tent-making,’^ 
which  required  him  to  travel  from  place  to  place,  some 
of  his  authorities  have  been,  unfortunately,  misplaced,  or 
lost.  He  cannot,  therefore,  always  give  his  authority, 
nor  the  proper  credit.  This  he  regrets.  But  the  state- 
ments themselves  express  what  to  him,  while  investi- 
gating the  subjects,  were  the  facts  as  touching  any 
particular  point,  and  he  therefore  lets  them  stand. 

To  enumerate  all  the  works  which  he  has  consulted, 
would  be  simply  a parade  of  learning.  He  has  exam- 
ined many  of  the  “Life”  of  Jesus,  and  many  of  the 
works  of  general  literature  upon  the  subject,  and  has 
received  help  from  them.  But  certain  books  he  has 


PREFACE. 


constantly  used,  and  by  them  he  has  been  greatly  aided. 
Among  these  are  Bruce’s  Lectures  on  the  Humiliation 
of  Jesus;  Dodd  On  The  Incarnation;  Oehler’s  Biblical 
Theology  of  the  Old,  and  Schmid’s  Biblical  Theology 
of  the  New,  Testament;  Meyer’s,  Alford’s,  Lange’s, 
Olshausen’s  and  Godet’s  Commentaries;  Keim’s, 
Ebrard’s  and  Neanders’  ‘‘Life”  of  Jesus;  Stier’s  Words  of 
the  Lord  Jesus;  Jones’  Notes  (a  neglected,  but  valua- 
ble work);  and  Kurtz’  History  of  the  Old  Testament. 
Of  the  many  Harmonies,  Robinson’s  (Greek)  has  seemed 
to  him  the  best,  and  he  has  followed  it  in  the  main,  as 
he  has  also  Andrews’  chronology,  as  given  in  his  “Life  of 
our  Lord,”  Stanley’s  Sinai  and  Palestine;  Robinson’s 
Researches;  and  Thomson’s  Land  and  Book,  have  been 
his  chief  authorities  on  the  subjects  of  which  they 
treat.  Smith’s  Bible  Dictionary  has  been  constantly 
by  his  side.  But  his  chief  and  constant  study  has  been 
the  Four  Histories  of  the  Blessed  Life. 

The  chief  features  of  this  work  are,  (a),  that  Jesus 
acted  always,  and  only,  as  The  Servant  of  God;  and,  (b), 
by  the  power  of  The  Spirit;  (c),  that  He  came  as  the 
King  of  the  Jews;  and,  (d),  that  one  most  important 
question  which  He  came  to  settle,  was  the  one  touching 
the  sovereignty  of  the  earth.  In  the  judgment  of  the 
writer,  Jesus’  life  and  work,  as  a whole,  can  be  rightly 
and  fully  understood  only  through  a clear  understand- 
incr  of  these  facts,  and  of  Satan’s  relation  to  the  earth. 
It  is  this  that  gives  such  a profound  significance  to  the 
Temptation — that  great  fact  which,  to  the  author,  ap- 
pears as  the  central,  and,  in  certain  respects,  the  most 
important  fact  in  Jesus’  history.  This  is  the  reason 
why  so  many  pages  are  devoted  to  this  subject,  and  to 
the  Hohu^^  condition  of  the  earth. 

Slowly,  and  through  years  of  study  and  thought  upon 


PREFACE. 


7 


the  life  of  Jesus,  came  the  above  mentioned  convictions 
to  the  writer.  To  no  author  is  he  indebted  for  the 
conceptions  of  Satan’s  relation  to  the  earth,  and  the 
cause  of  the  earth’s  tohu  condition.  And  he  was  very 
glad  to  learn  from  an  eminent  German  scholar,  after 
this  work  had  been  prepared,  that  many  eminent  schol- 
ars, who  had  explored  this  field,  had  reached  the  same, 
or  similar,  conclusions.  Among  theologians,  Baiiin- 
garten,  (M.)  Delitzsch,  Ebrard,  Hengstenberg,  Kaune, 
King,  (F.  W.,)  Kreel,  lieidlebach,  Stier;  among  schol- 
ars, Michelis,  Schlagel,  (F.  von);  among  literary  men, 
Dillmar,  Harburger,  Meyer,  (F.  von,)  Eougement;  and 
among  naturalists,  Buckland,  Raumer,  (K.  von,)  Wey- 
mer,  (A,) 

The  author  has  written  this  work  in  the  fear  of  God, 
and  under  the  deep  sense  of  responsibility.  Jesus  is 
to  him  a very  present  and  precious  Saviour.  To  Him 
years  ago  he,  under  a deep  sense  of  a salvation  received, 
the  value  of  which  he  can  never  estimate,  unreservedly 
devoted  to  Him  all  the  powers  of  his  being.  In  His 
service  he  has  spent  thirty-six  years.  That  service  has 
been  to  him  a service  of  great  self-denial  and  suffering, 
and  yet  of  a very  deep  joy.  For  worlds  he  would  not, 
knowingly,  do  that  which  would  grieve  Him,  or  would 
not  magnify  His  adorable  name.  And  the  view  of 
Him  presented  in  this  work,  he  believes,  most  profound- 
ly, is  eminently  the  Scriptural  one,  truly  most  honoring 
to  Him;  the  most  exalting  of  Him  in  our  thoughts, 
and  the  bringing  of  Him  most  closel}'^  to  our  hearts.  Cer- 
tainly the  author’s  conception  of  Him  has  been  im- 
mensely exalted  by  these  studies.  He  stands  out  be- 
fore him  in  His  own  Personality,  sublime  and  glorious, 
and  at  the  same  time  most  loving,  tender  and  human, 
as  well  as  essentially  Divine — very  God,  and  very  man. 


8 


PREFACE. 


Through  these  studies  Jesus  has  come  very  close  to 
his  affections.  At  His  adorable  feet  he  lays  this  trib- 
ute of  his  praise  and  gratitude.  May  He  be  pleased, 
graciously,  to  accept  it,  and,  if  approving.  He  use  it  in 
blessing  to  the  many  perplexed  and  weary  ones  who 
are  lonffin^  for  fresher  and  fuller  views  and  heart-ex- 

o o 

periences  of  His  adorable  Person,  to  Him,  and  to 
The  Father  and  The  Spirit,  be  all  glory  forever. 

Chicago,  April,  1884.  H.  M.  PAYNTER, 


PROLOGUE. 


HE  wonderfulness  of  Jesus  of  Nazareth  is  many 
sided,  and  His  influence  upon  persons,  and  upon 
the  world,  is  most  extraordinary.  He  penned 
no  books,  commanded  no  armies,  ruled  no  state, 
occupied  none  of  the  ordinary  positions  where 
men  achieve  renown.  During  His  brief  ministry  He 
gained  but  few,  less  than  700  followers.  These  were 
plain  people,  obscure  and  uninfluential.  By  the  judg- 
ment of  both  of  the  ecclesiastical  and  civil  authorities. 
He  suffered  the  ignominious  death  of  the  cross.  He  died 
under  the  contempt  of  the  great,  and  amid  the  execra- 
tions of  the  crowd.  His  followers  were  scattered.  His 
cause  seemed  annihilated.  But  out  of  His  tomb  it 
sprang  into  life  again,  clothed  with  resistless  energy.  It 
has  since  been  marching  across  the  ages  and  the  realms. 
It  has  pushed  its  way  into  all  parts  of  the  earth,  and  in- 
to all  ranks  in  society.  It  has  ever  delighted  children, 
cheered  manhood  and  youth,  supported  old  age,  and  com- 
manded the  homage  of  the  most  splendid  intellects.  It 
is  the  most  powerful  factor  in  the  world^s  movements^ 


X 


PROLOGUE. 


Jesus’  marvellous  ascendency  over  the  mind,  heart,  and 
life  of  myriads  of  men  is  a recognized  fact.  Admiration 
for  His  character  is  blended  with  the  profoundest  con- 
fidence in  Him  as  the  only  Saviour.  Each  succeeding 
age  witnesses  the  same  high  admiration,  the  same  warm 
appreciation,  the  same  glowing  love,  the  same  unspeak- 
able joy.  He  is  the  only  One  who  has  ever  lived  on 
earth  and  gone  away,  ol  whom  it  can  be  said,  age  after 
age:  ‘‘Whom  having  not  seen,  ye  love.’’  Saint  and  sage, 
scholar  and  writer,  the  lofty  and  the  lowly,  have  all  alike 
been  of  one  mind  respecting  Him.  All,  whose  opinion 
is  worth  regarding,  unite  now,  and  ever  have  united, 
whether  accepting  Him  as  a personal  Saviour  or  not,  in 
declaring  Him  the  most  extraordinary  one  of  all  time. 
Every  expression  Irom  His  lips,  every  incident  in  His 
life,  every  fact  connected  with  His  most  significant  and 
atoning  death,  and  every  constituent  element  of  His 
goodness  and  greatness  has  been  studied  and  re-studied 
myriads  of  times.  Yet  the  interest  in  these  facts  is  un- 
abated. And  every  fresh  contribution,  if  it  has  any  ad- 
ditional light,  even  though  little,  or  can  help  to  a clearer 
or  more  vivid  understanding  of  His  life  and  mission, 
will  always  find  a place  and  a welcome. 

This  could  arise  only  from  the  conviction,  inwrought 
into  humanity,  that  these  themes  are  of  most  command- 
ing interest  and  supremest  importance.  And  if  the  in- 
quiry be  made,  what  are  the  sources  of  this  interest  and 
of  this  marvellous  success?  The  answer,  perhaps,  may  be 
summed  up  in  these  particulars:  the  constitution  of  His 


PROLOGUE. 


XI 


Person,  the  uniqueness  of  His  birth,  the  splendor  of 
His  intellectual  and  moral  character,  the  spiritual 
force  by  which  He  wrought,  the  unselfishness  of 
His  life,  the  greatness,  lustre,  helpfulness  to  others 
of  His  ministry,  the  object  of  that  ministry — as, 
announced,  (a),  by  Himself,  and,  (b),  in  the  prophecies 
concerning  Him — , the  tragedy  ol  His  death,  wdth  its 
aims,  causes,  consequences,  the  gospel  of  His  grace,  and 
the  heart-shout  of  millions,  ‘‘Jesus  has  saved  me  from 
my  sins  and  from  hell.”  All  may  be  summed  up  in  one 
word,  the  perennial  inspiration  and  power  of  His  move- 
ment, and  this  is  Himself.  He  was  not  a mere  enuncia- 
tor  of  mural  truth,  nor  a mere  worker  of  miracles,  nor  a 
mere  doer  ol  good  to  men,  nor  a mere  martyr  for  a cause, 
but  a great  spiritual  power  then,  as  now,  and  evermore, 
in  the  world. 

All  this  is  felt  and  recognized  by  many  who  are  yet 
also  conscious  of  the  difiiculty  they  experience  to  get 
clearly  before,  and  firmly  in,  the  mind  the  great  features 
of  that  Life  as  delineated  in  the  Biographies.  They  find  in 
thinking  upon  them  an  unsubstantialness  which  awakens 
dread  and  misgiving.  They  see  that  it  is  rather  bits  and 
fragments  than  a whole  life  in  its  unbroken  unity,  that 
they  have  in  their  minds.  Intellectually,  they  have  no 
doubts  as  to  the  facts.  They  know  that  they  trust,  re- 
joice in,  and  love  Jesus.  They  expect  to  meet  Him  by 
and  by.  Yet  they  are  painfully  conscious  that  He  does 
not  stand  out  before  their  mind  and  heart  in  His  own 
distinct  Personality,  as  does  an  ordinary  person  about 


xii 


PEOLOGUE. 


whom  they  read,  or  whom  they  know  and  love.  The 
tendrils  of  mind  and  heart  going  out  to  clasp  a Person 
seem  to  clasp  nothing  but  an  idea.  This  greatly  troubles 
them.  They  want  in  their  inmost  souls  to  see,  to  know, 
to  clasp  a living  Person,  as  He  has  been  made  known  to 
them  in  His  historical  relations.  This  work  is  an  hum- 
ble contribution  in  that  direction.  For  many  years  the 
author  experienced  the  difficulty  mentioned  above.  For 
many  years  past  Jesus’  life  has  had  to  him  a wholeness 
that  it  had  not  before.  He  has  been  to  him  a distinct 
and  living  Personality  whom  he  trusts,  loves  and  re- 
joices in.  He  would  be  helpful  to  them  who  have  ex- 
perienced the  same,  or  similar  troubles.  In  seeking  to 
obtain  this  realization  for  himself  he  got  as  clearly  be- 
fore his  mind  as  he  could,  all  the  facts  in  their  histori- 
cal continuity  and  development.  This  enabled  him  to  see 
the  great  and  salient  features  of  His  life  in  their  histor- 
ical relations.  This  gave  him  clear  thinking  upon  the 
facts.  And  thus  there  came  to  him — he  trusts  through 
Him  who  alone  CMn  show  the  believer  all  things,  and  who 
guides  into  the  truth — that  vivid  realization  of  Jesus’ 
Person,  in  its  historical  relations  and  development, 
mission  and  work,  and  of  His  Presence  and  nearness, 
day  by  day,  which  has  been  his  comfort  and  stay 
through  years  of  a trying  and  sorrowful  pilgrimage. 
Others  may  find  the  results  of  these  studies  helpful  to 
them.  If  so,  to  God  be  all  the  praise.  And  if  the  work 
should  prove  a failure,  the  intention  and  aim  which  have 
animated  the  author,  and  the  comfort  and  strength 


tKOLOQUte. 


xiii 


which  his  own  heart  has  received,  are  ample  compensa- 
tion for  all  the  self-denying  and  arduous  toil  and  study 
which  the  preparation  of  this  work  has  required. 

The  Person,  character  and  work  of  Jesus  are  many- 
sided.  A full  life  of  Him  must  embrace,  (a).  His  rela- 
tion to  His  Father,  as  Son,  as  Sent,  as  Servent;  (b), 
His  relation  to  man,  as  Ideal,  as  Brother,  as  Messiah,  as 
Saviour;(c),  His  relation  to  the  church,  collectively,  and 
to  its  individual  members;  (d),  to  friends;  (e),to  foes; 
(f),  to  the  world,  as  Saviour  and  Judge;  (g),  to  the  past, 
the  present,  the  future;(h),  and  to  Satan,  whom,  and  his 
works.  He  came  to  destroy.  For  anything  like  an 
exhaustive  treatment  of  these  subjects,  many  volumes 
would  be  required.  The  author’s  task  is  a much  hum- 
bler one.  It  is,  to  present  that  conception  of  Jesus’  life 
which  may  help  his  fellow  Christians  to  clear  thinking 
about  Him,  and  thus  draw  out  their  affections  more  ar- 
dently to  Him.  To  him,  the  central  thought  of  that  Life 
is  this:  Jesus  came  as  the  Servant  of  Jehovah,  to  accom- 
plish His  will,  in  obeying  and  suffering,  and  to  receive 
from  Him  a Kingdom  as  His  reward  (Is.  xlii,  1,  Ps.  xl, 
7,  8,  ii,  6,  cx,  2,  Jer.  xxxii,  6,  «&c.).  And  it  will  be 
found,  perhaps,  with  this  as  the  center,  that  every  fact 
and  feature  of  His  life  falls  as  beautifully  into  its  place 
in  the  order  of  His  movements,  as  every  fact  in  the  uni- 
verse is  found  to  be  in  its  true  position,  so  soon  as  the 
great  central  fact  of  gravitation  is  seen  and  seized  by 
the  mind. 

The  historical  foundations  upon  which  thefactsin  His 


XIV 


PROLOGtTE. 


life  rest  are  the  Four  Gospels.  It  is  proper  therefore  to 
look  at  the  historical  evidence  of  their  genuineness  and 
authenticity.  These,  as  given  in  works  which  treat 
specially  on  that  subject,  are  most  ample.  This  every 
critical  scholar  knows.  But  for  the  sake  of  those  who 
have  not  access  to  those  works,  we  give  an  epitome  ol 
the  proofs. 


PRELIMIHARY  STUDY. 


The  Hiatoricaf  Foundation  of  the  Facta. 

HE  certainty  of  the  facts  depends  upon  the  histor- 
ic value  of  the  documents.  The  internal  evidence 
as  to  their  truthfulness  and  inspiration  is  connect- 
ed with  the  external  as  to  the  genuineness  and  au- 
thenticity. The  latter  we  receive,  as  we  receive 
those  concerning  any  other  ancient  writings.  And  the 
former  rests  upon  a far  stronger  foundation  than  the  lat- 
ter. The  testimonies,  uninterrupted,  of  ages,  are  direct  in 
statement,  and  varied  in  kind.  These  are  Jewish,  Heath- 
en and  Christian.  They  mutually  support  each  other,  and 
show  the  absence  of  all  forgery,  the  impossibility  of  which 
arises  from  the  nature  of  the  thing  itself.  Josephus,  in  a 
passage  which  Renan  recognizes  as  genuine,  speaks  of 
Jesus,  whom  he  calls  Christ,  as  a teacher,  and  doer  of 
wonderful  works,  who  appeared  alive  again  the  third 
day.  If  the  reader  will  turn  to  the  passage^  he  will 
see  that  the  remarks  are  found  in  a network  of  historical 
facts  connected  with  the  polity  of  the  Jews,  and  that  its 
removal  could  not  be  made  without  disturbing  the  move- 
ment and  sense  of  the  passage.  And  if  he  recall  the 
[*Ant.  B.  xviii,  ch.  iii,  § 3.] 


THE  HOLT  ti#E. 


16 

fact  that  many  Jews  were  called  Jesus,”  he  can  readily 
see  why  Josephus  to  distinguish  Him  from  all  other 
Jews  of  the  same  name,  calls  this  Jesus  ^‘the  Christ.” 
And  this  name  alone  can  account  for  his  calling  Jesus’ 
followers  ^‘Christians.” 

Pliny,  Seutonius  and  Tacitus  all  speak  of  the  life  and 
death  of  Jesus  as  facts  well,  and  every  where  known.* 
Tacitus’  words,  and  Gibbon’s  remarks  upon  them,  are 
as  follows:  “The  first  persecution  of  the  Christians  was 
occasioned  by  the  great  fire  of  Rome,  in  the  10th  year 
of  Nero,  A.  D.  64.  The  voice  of  rumor  accused  the 
Emperor  as  the  incendiary  of  his  own  capital.  To  divert 
a suspicion,  which  the  power  of  despotism  was  unable 
to  suppress,  the  Emperor  resolved  to  substitute  in  his 
own  place  some  fictitious  criminals.”  With  this  view,” 
continues  Tacitus,  “he  inflicted  the  most  exquisite  tor- 
tures on  those  men,  who,  under  the  vulgar  appellation 
of  Christians,  were  already  branded  with  deserved  in- 
famy. They  derived  their  name  and  origin  from  Christ, 
who,  in  the  reign  of  Tiberius,  had  suffered  death  by  the 
sentence  of  the  procurator,  Pontius  Pilate.  For  awhile 
this  dire  superstition  was  checked;  but  it  again  burst 
forth;  and  not  only  spread  itself  over  Judaea,  the  first 
seat  of  this  mischievous  sect,  but  was  even  introduced 
into  Rome,  the  common  asylum  which  receives  and 
protects  whatever  is  impure,  whatever  is  atrocious. 
The  confessions  of  those  who  were  seized,  discovered  a 
great  multitude  of  their  accomplices,  and  they  were 


[*Dr.  Lardner  gives  the  quotations.] 


THE  HOLY  LIFE. 


17 


all  convicted,  not  so  much  for  the  crime  of  setting 
fire  to  the  city,  as  for  their  hatred  of  human  kind. 
They  died  in  torments,  and  their  torments  were  im- 
bittered  by  insult  and  derision.  Some  were  nailed 
on  crosses,  others  sewn  up  in  skins  of  wild  beasts, 
and  exposed  to  the  fury  of  dogs;  others  again,  smeared 
over  with  combustible  materials,  were  used  as  torches 
to  illuminate  the  darkness  of  the  night.  The  gar- 
dens  of  Nero  were  destined  for  the  melancholy  spec- 
tacle, which  was  accompanied  with  a horse  race,  and 
honored  with  the  presence  of  the  Emperor,  who  min- 
gled with  the  populace  in  the  dress  and  attitude  of  a 
charioteer.  The  guilt  of  the  Christians  deserved  indeed 
the  most  exemplary  punishment,  but  the,  public  abhor- 
rence was  changed  into  commiseration,  from  the  opinion 
that  those  unhappy  wretches  were  sacrificed,  not  so 
much  to  the  public  welfare,  as  to  the  cruelty  of  a jeal- 
ous tyrant.”  On  this  passage  Gibbon  remarks: 

^‘The  most  skeptical  criticism  is  obliged  to  respect  the 
truth  of  this  extraordinary  fact,  and  the  integrity  of 
this  celebrated  passage  of  Tacitus.  The  former  is  con- 
firmed by  the  diligent  and  accurate  Seutonius,  who 
mentions  the  punishment  which  Nero  infiicted  on  the 
Christians,  a sect  of  men  who  had  embraced  a new  and 
criminal  superstition.  The  latter  may  be  proved  by 
the  consent  of  the  most  ancient  manuscripts;  by  the 
inimitable  character  of  the  style  of  Tacitus;  by  his 
reputation,  which  guarded  his  text  from  the  interpola- 
tions of  pious  fraud,  and  by  the  purport  of  his  narrative, 
which  accused  the  first  Christians  of  the  most  atrocious 


18 


THE  HOLY  LIFE. 


crimes,  without  insinuating  that  they  possessed  any 
miraculous  or  even  miglcal  powers  above  the  rest  of 
mankind.  Notwithstanding  it  is  probable  that  Tacitus 
was  born  some  years  before  the  fire  of  Rome,  yet  only 
from  reading  and  conversation  could  he  derive  tlie  know- 
ledge  of  an  event  which  happened  during  his  infancy.*” 
Zeller,  the  latest  rationalistic  writer,  after  the  fullest  in- 
vestigation and  severest  criticism  has  acknowledged  the 
authenticity  of  the  Acts.  His  judgment  is  that  the  whole 
Book  is  the  work  of  one  and  the  same  author,  that  the 
same  author  wrote  the  third  Gospel,  and  that  this  au- 
thor was  Luke,  Paul’s  companion  in  travel. j*  And 
Holtsman,  a learned  free  thinker  assigns  A.  D.  80,  at 
the  latest  as  the  year  of  its  appearance. ;{;  Strauss  says: 
‘‘We  consider  the  Gospel  of  Mathew  as  the  most  origi- 
nal, and,  comparatively  speaking,  the  most  trustworthy. 
....  Every  one,  he  says,  must  admit  that  we  have  in  it  the 
speeches  of  Jesus;  notwithstanding  all  doubts  on  par- 
ticular points,  and  though  not  uninixed  with  later  ad- 
ditions.” And  Renan  says:  “Mathew  is  the  Xenophon 
of  nascent  Christianity He  clearly  claims  our  un- 

limited confidence  as  regards  his  discourses.”  This  is 
the  residuum  of  pure  historical  truth  which  they  acknow- 
ledge after  the  most  searching  and  unfriendly  investi- 
gation. This  residuum  recognizes  the  historic  fact  of 
the  genuineness  of  part  of  the  Gospels.  And  this 
the  ancient  opposersand  heretics  did.  Celsus,  who  lived 


[♦Decline  and  Downfall  of  Home,  Cliapt.  xvi.] 
[]QescMclLtei^\i.  387,  414,  51G.] 

[t  Schenkel’s  Bib.  Diet,  Acts.'] 


THE  HOLY  LIFE. 


19 


in  the  age  of  Hadrian,  A.  D.  117-188,  violently 
opposed  Christianity,  yet  he  ‘^restricted  himself,’’  he 
said,  ‘do  the  writings  of  the  disciples  of  Jesus.”  lie 
then  seized  upon  passages  in  the  Four  Gospels,  to  hold 
up  alleged  discrepancies,  not  for  the  purpose  of  assail- 
ing the  autliority  of  the  documents,  for  these  he  regard- 
ed as  authentic,but  to  overthrow  Christianity,*  Marcion, 
who  went  to  Koine  from  Sinope  on  the  Black  Sea, 
about  A.  D.  140,  received  Luke’s  Gospel,  and  original-- 
ly,  all  four  Gospels,  as  authentic  and  divine.^ 
Valentine,  who  went  to  Rome  about  the  same  time 
quoted,  literally,  from  all  four  Gospels.  And  his  most 
distinguished  disciple  Heracleon,  wrote  an  entire  com- 
mentary upon  John. 

These  facts  show,  (a)  that  the  four  Gospels  were 
well-known  early  in  the  second  century;  (b)  that 
heretics  quoted  them  as  giving  sanction  to  their  doc- 
trines; (c)  that  opposers,  while  rejecting  their  teachings, 
did  not  deny  their  genuineness;  and  (d)  that  the  Gos. 
pels  were  at  that  period  well-known  and  received  by  all. 

Turning  to  the  church  we  trace  the  testimony  back- 
wards. We  begin  with  the  Council  of  Laodicea,  A.  D. 
304.  This  Council  gave  the  earliest  extant  formal 
cataloofue  of  the  Books  of  the  New  Testament. 
Its  object  ‘Was  not  to  settle  the  canon,  but  to 
authoratively  declare  what  books  should  be  publicly 
read.j*  It  did  not  make  any  books  canonical 


[*  Origen.] 

[fLardners  Works  vol.  iii,  pg.  448,  Eng.  Ed.] 
[{Tertull.  Adv.  i/ar.] 


20 


THE  HOLY  LIFiJ. 


blit  simply  declared  that  certain  books,  among  which 
were  the  four  Gospels,  were  so;  that  is,  that  the 
Church  received  them  as  such.  And  since  the  decree 
voiced  the  universal  conviction  it  was  received  by  the 
universal  Church.*  For  most  of  tlie  history  of  the 
Church  during  the  period  between  the  days  of  the 
Apostles  and  his  own  time  we  are  indebted  to  Eusebius 
(about  A.  D.  325).  His  catalogue  of  the  Books  is,  in 
all  respects,  like  our  own.  ^‘Matthew,”  he  remarks? 
‘‘having  first  proclaimed  the  gospel ....  supplied  the 
want  of  his  presence  by  committing  it  to  writing. 
And  after  Mark  and  Luke  had  published  their  Gospels, 
John,  the  ancients  say,  who,  during  all  this  time  was 
proclaiming  the  gospel  without  writing  it,  at  length 
proceeded  to  pen  it  for  the  following  reasons:  (these  he 
gives.)  His  Gospel  is  now  well  known  in  the  churches 
throughout  the  world,  and  must  first  of  all  be  acknow- 
ledged as  genuine.” 

Going  back  to  Origen,  (A.  D.  184 — 253),  we  find  him 
uniforrnily  declaring  the  authenticity  of  the  Hew 
Testament,  of  whose  books  he  has  given  us  the  first 
perfect  catalogue.  His  profound  scholarship,  excellent 
opportunities  to  obtain  information,  and  comparative 
nearness  to  the  time  of  John,  eminently  qualified  him 
to  weigh  accurately  the  testimony  in  the  case.  And 
he  says  “the  Four  Gospels  are  the  four  documents  of 

[*Tlie  word  canon,  rule,  was  early  used  to  designate  the 
compiled  writings.  A Council  could  not  force  a book  on  tlie 
Church,  nor  make  it  authoritative.  It  could  only  declare  that  the 
Church  received  it  as  such,  and  that  it  liad  a right  to  a place  in 
the  Canon.] 


THE  HOLY  LIFE. 


21 


the  faith  of  the  church,  of  which  all  reconciled  to  God 
in  Christ  are  members,  and  they  were  written  by  t]ie 
men  wliose  names  they  bear.” 

Tertullian  (A.  D.  160-220)  uniforinily  speaks  ot  the 
Four  Gospels  as  genuine,  authentic  and  inspired;  and 
quotes  by  name  from  all  the  Epistles  save  Janies,  2d 
Peter  and  2d  and  3d  John.  He  quotes  two  hundred 
times  from  John,  and  many  more  from  the  Synoptists. 
He  declares  that  they  were  written  two  of  them  by  apos- 
tles, and  two  by  two  of  their  disciples.  He  places  their 
authority  upon  their  apostolic  origin.  And  his  phrase, 
^‘aiithentic  letters  of  the  apostles,”  which  could  be  seen 
he  said  ‘diy  any  one  who  would  go  to  the  churches  to 
wliich  they  were  addressed”  suggests  that  the  originals 
were  extant  in  his  day.  And  what  adds  weight  to 
his  testimony  is  the  fact  that  from  being  a zealous 
advocate  of  Paganism,  he  became  a powerful  defender 
of  Christianity.  So  great  a change  could  not  have 
been  wrought  in  a man  of  his  intellectual  strength  and 
clearness  without  the  fullest  examination  and  most 
convincing  testimony,  of  the  historic  value  and  Divine 
authority  of  the  Books.  And  Clement  of  Alexandria, 
his  contemporary,  and  the  preceptor  of  Origen,  and  who 
did  not  give  his  assent  to  the  Scriptures  until  he  had 
accurately  investigated  the  subject,  quotes  from  near- 
ly all  the  books,  and  speaks  ot  ^‘the  Scriptures  of  the 
Lord  ratified  by  the  authority  of  Almighty  God.” 
Athenagorusof  Athens,  (about  A.  D.  189),  a philosopher 
and  a most  accomplished  scholar,  well-known  through 
his  writings  and  sufferings  in  defense  of  the  Divinity 


22 


THE  HOLY  LIFE. 


of  Jesus,  quoted  Matthew,  John,  Koraans  and  1st  and 
2d  Cor.,  in  his  treatise  on  the  Resurrection,  and  in  his 
apology  for  Christians,  addressed  to  the  Emperor 
Marcus  Antoninus.  And  his  catalogue  of  the  New 
Testament  agrees  perfectly  with  our  own.  Irenaeus 
(A.  D.  197-202),  Bishop  of  Lyons,  France,  and  an  ex- 
tensive traveler  in  Asia,  Gaul  and  Italy,  had  access  to 
the  original  sources  of  information,  and  also  ample 
opportunities  to  become  acquainted  with  the  belief  of 
the  various  churches.  During  these  years  he  had 
conversed  with  many  who  had  been  instructed  by  the 
apostles  and  immediate  disciples  of  Jesus.  And  in 
his  youth  he  had  been  a disciple  of  Poly  carp,  a disciple 
of  John.  He  was  thus  connected  by  direct  succession 
with  that  Apostle.  He  has  left  a vivid  narrative  of 
Polycarp’s  appearance  and  manner  of  address,  as  he 
related  incidents  in  the  life,  and  repeated  discourses  of 
Jesus,  as  delivered  to  him  by  John.  And  lie  declares 
that  Polycarp’s  remarks  agreed  strictly  with  ‘^the  Scrip- 
tures which  he  then  had,  and  which,  since  Polycarp  was 
martyred,  A.  D.  165,  must  have  been  in  existence  as 
early  as  A.  D.  150.  To  the  authenticity  and  genuine- 
ness of  all  the  books  except  Philemon, 3d  John  and  J ude, 
he  gives  most  ample  testimony,  declares  that  their 
genuineness  and  authority  were  unqualifiedly  received 
even  by  heretics,  who  quoted  them  to  sustain  their 
tenets,  and  pronounces  the  Scriptures  perfect  ‘‘because 
uttered  by  the  AVord  and  Spirit  of  God.” 

Theopilus,  Bishop  of  Antioch  (about  A.  D.  180),  and 
Tatian,  Justin’s  disciple,  about  (A.D.  165,  or  170,)  pre- 


THE  HOLY  LIFE. 


23 


pared  Harmomes  of  the  four  Gospels.  And  Justin 
Martyr’s  testimony  is  very  strong.  Born  about  A.  D. 
90,  he  early  gave  himself  up  to  the  careful  study  of  the 
Greek  systems  of  pliilosophy,  and  after  a most  pains- 
taking investigation  he,  (A.  D.  133), embraced  Ohristian- 
iry  as  the  most  safe  and  useful  philosophy.  From 
that  year  to  his  martyrdom  (A,  D.  164  or  167),  he 
gave  himself  up  to  its  spread.  lie  was  one  of  the 
learned  men  of  his  day.  And  his  ministry,  learning, 
and  opportunities  to  obtain  exact  information  give 
great  weight  to  his  testimony.  To  the  Emperor 
Titus  Antoninus,  and  afterv^^ards  to  the  Emperor 
Marcus  Antoninus  and  the  Senate  and  people  of  Rome,  he 
addressed  papers  in  defense  of  Christianity.  In  them 
he  quoted  from  or  alluded  to  the  four  Gospels,  which 
he  calls  the  ‘‘Memoirs  of  Christ”,  the  “Memoirs  of 
the  Apostles  and  their  companions  who  have  written 
the  history  of  our  Saviour,”  and  declares  that  they 
were  read  in  all  churches  every  Lord’s  Day — proof 
this,  that  they  were  then  received  as  authentic  and 
inspired.  This  is  sustained  by  another  fact.  The 
mother  churches  used  only  the  original  Greek  text. 
But  about  this  time,  (A.  D.  130-150,)  two  translations 
appeared — the  oldest  Syriac,  (Peschito)  for  the  use  of 
the  Christians  in  the  East,  and  the  Latin  (Italic)  for 
the  use  of  those  in  the  West. 

This  takes  us  back  to  a period  which  reaches  to  the 
Apostolic  times.  In  this  period  lived  Ignatius,  Bishop 
of  Antioch,  (A.  D.  70-109  or  115).  In  his  letters  writ- 
ten on  his  journey  to  Rome,  there  to  suffer  martyrdom, 


24 


THE  HOLY  LIFE. 


he  quoted  distinctly  from  Matthew  and  John,  and 
cited  or  alluded  to  Acts,  and  to  most  of  the  Epistles. 
This  takes  us  to  within  10  or  20  years  of  the  death  of  John, 
the  Apostle,  which  occurred  about  A.  D.  98  or  100. 
This  gap  is  filled  up  by  Papias,  Bishop  of  Hieropolis, 
(died  about  A.  D.  161,)  who  was  well  acquainted  with 
Polycarp,  and  with  John  the  Presbyter,  perhaps  also 
with  John,  the  Apostle.  He,  in  his  five  books  of  Ex- 
position bears  express  testimony  to  Matthew  and  Mark, 
and  declares  that  John  wrote  the  Fourth  Gospel,  and 
delivered  it  himself  to  the  church.*  All  these  writers 
were  men  of  high  moral  character  and  great  intellectual 
attainments.  And  their  uniform  testimony  that  the  New 
Testament,  the  most  ancient  copies  of  which  are,  save 
minor  discrepancies  the  same  that  we  now  have,  was  re- 
ceived by  the  church  as  genuine, and  co-ordinate  with  the 
Old  in  inspiration  and  authority,  can  not  be  set  aside. 

The  testimonies  to  the  individual  Gospels  are  as 
full  and  varied.  That  to  John  being,  if  any  difference 
exists,  the  best  authenticated.  They  were,  as  early  as 
A.  D.  110  received  by  heretics,  enemies  and  the  Church 
alike  as  genuine.  They  permeated  the  Church  and  its 
writings  with  their  inspiration.  They  have  a place  in 
every  catalogue,  and  were  constantly  quoted  as  the 
only  infallible  rule  of  faith  and  practice,  and  have  ever 
been  received  by  the  Church’s  intellegence  and  faith 
as  genuine.  Divine  and  authoritative. 

Nor  does  this  reception  rest  upon  any  ecclesiastical 

[♦This  latter  statement  i.  e.  about  John  I have  forgotten  whea 
I obtained.  And  I am  not  sure  about  the  fact.] 


THE  HOLY  LIFE. 


25 


decree.  It  occurred  before  any  Council  was  held.  For 
the  Church  was  born  by  the  gospel  preached  and  re- 
ceived before  the  Gospels  were  written,  and  was  surely 
able  to  tell  whether  what  was  written  corresponded 
with  what  had  been  preached.  It  threw  off  all  the  many 
false  Gospels  which  appeared.  But  it  could  not  throw 
off  those  which  were  true.  These  shone  like  the 
sun,  showing  their  origin  by  their  own  light.  They 
carried  conviction  by  their  own  inherent  truthfulness 
and  inspiration.  Their  acceptance  was  simultaneous 
with  their  appearance.  And  this  could  not  have  been, 
had  they  not  come  forth  from,  or  with  the  sanction  of, 
the  Apostles.  And  this  substitute  for  the  living  wit- 
nesses was  to  the  church  dispersed  and  persecuted  a 
most  sacred  legacy.  It  recognized  it — the  Gospels  and 
Letters — as  equal  in  all  respects  to  the  ancient  Sacred 
Books,  hailed  its  appearance  with  Joy,  guarded  it  with 
the  most  sedulous  care,  and  transmitted  it  untouched 
from  age  to  age. 

This  testimony,  to  which  whole  volumes  could  be 
added,  carries  in  itself  its  own  historic  value  and 
compels  to  an  intelligent  conviction.  It  necessitates  by 
its  own  weight  a recognition  of  the  facts  which  skeptic  il 
caprice  cannot  disturb,  and  which  leaves  in  the  candid 
mind  no  room  for  doubt. 


The  passage  quoted  from  Tacitus  on  pages  17,  18  estab- 
lishes the  following  facts:  A Person  called  Christ  was 
put  to  death  by  Pontius  Pilate.  From  Him  a vast 


26 


THE  HOLY  LIFE. 


body  of  men  who  lived  a separate  people  derived  their 
orio:in  and  name.  Their  attachment  to  Him  was  too 
strong  to  be  shaken  by  the  severest  tortures.  The 
movement  spread  rapidly.  Soon  it  passed  beyond 
Judaea  where  it  originated  into  the  provinces,  and  into 
Rome  itself.  Nero’s  persecution  was  A.  D.  64-65^ 
about  30  years  after  J esus’  death.  Among  those  living  at 
the  time  of  that  persecution  must  have  been  many  who 
were  alive  when  Jesus  died.  They  witnessed  the  rapid 
and  wide  spread  success  of  His  cause,  and  of  the  facts 
concerning  Ifim.  They  knew  that  crowds  proclaimed 
Him  the  Christ,  entrusted  to  Him  their  whole  salva- 
tion, and  clung  to  Him  with  a tenacity  which 
tlie  most  excruciating  tortures  could  not  disturb. 
Tliey  saw  the  immeasurable  superiority  of  their  lives, 
so  noble,  heroic  and  holy,  over  that  of  the  surrounding 
population;  and  observed  that  the  whole  might  of  im- 
perialism was  unable  to  arrest  the  movement.  The 
more  fiercely  it  was  persecuted  the  more  vigorously  it 
grew. 

These  facts  comprehended  within  the  limits  of  thirty- 
five  years  demand  an  explanation.  And  the  character 
and  results  of  the  movement  show  that  the  usual  ex- 
planations which  account  for  other  great  movements 
will  not  explain  this.  Jesus  made  demands  upon  His 
followers  unparalleled.  Acceptance  of  Him  involved  in 
it  real  separation  from  all  worldliness  and  evil,  and 
often  from  all  relations  and  friends,  unremitting  self- 
sacrifice  for  tlie  good  of  others,  and  constant  exposure 
to  torture  and  death.  And  it  demanded  also  the  fearless 
avowal  of  His  name  as  the  Divine  and  only  Saviour  of 


THE  HOLY  LIFE. 


27 


men.  Men  were  not  fools  then  any  more  than  now. 
They  could  intelligently  and  honestly  weigh  testimony, 
and  investigate  claims.  They  wanted  to  know  wliat 
to  believe  and  do.  They  accepted  Jesus  as  The  Clirist 
and  Saviour.  Had  imagination  magnified  Him  into  a 
divinity,  sober  judgment,  in  the  cool  hours  of  reflection, 
would  have  dissolved  the  vision.  ISTot  only  must  Jesus 
either  mediately  or  directly  have  stamped  Himself 
upon  them  with  vivid  distinctness,  but  their  faith  must 
have  had  the  most  solid  foundation  of  fact.  Otherwise  the 
tremendous  pressure  to  which  it  was  subjected  must 
have  crushed  it  to  death. 

Whilst  many  who  knew  Jesus  personally  were  yet 
living,  the  preached  became  a written  Gospel  (1  Cor. 
xv).  The  chain  of  testimony  which  connects  our  four 
Gospels  with  the  four  books  in  which  the  written  gospel 
was  firstembodied — epitome  of  which  we  have  given — is 
complete.  We  read  them.  We  see  that  they  give  us 
Jesus’  sayings  and  doings,  and  facts  about  Him  rather 
than  a complete  biography.  We  notice  that  the  writ- 
ers give  the  facts  in  a homely  style — so  homely  tliat 
imagination  has  no  room  to  play  between  the  sen- 
tences— without  any  tinge  of  personal  coloring,  and 
without  asking  what  impression  their  narratives  would 
make  upon  mankind.  Their  simplicity  charms,  their 
truthfulness  impresses.  Their  facts  of  surpassing 
compass  and  power  invigorate  and  ennoble,  and  their 
facts  of  exquisite  tenderness  and  beauty  purify  and  refine. 
And  their  portraiture  of  Jesus  not  only  gives  us  a 
character  unique  and  unparalleled,  but  flashes  upon 


28 


THE  HOLY  LIFE. 


mind  and  heart  the  profound  conviction  that  in  Him 
we  see  the  life  of  God  lived  in  a man  down  here  on 
earth. 


Concerning  the  Birth  and  Childhood  of  Jesus. 

Luke’s  Preface,  i,  1-4. 

Inasmuch  as  many  have  taken  in  hand  to  set  forth 
in  order  a declaration  of  (to  draw  up  a narative  con- 
cerning, R.  Y.)  those  things  which  (have  been  fulfilled, 
pepleerophoreemenoon^  R.  Y.)  among  us,  even  as 
they  delivered  them  unto  us,  which  from  the  beginning 
were  eye-witnesses  and  ministers  of  the  word;  it  seem- 
ed good  to  me  also,  having  had  perfect  understanding 
(having  traced  the  course  accurately,  R.  Y.)  of  all 
things  from  the  very  first,  to  write  unto  thee  in  order, 
most  excellent  Theophilus,  {the  name  means  Igver  of 
God)  that  those  mightest  know  the  certainty  of  those 
things  wherein  thou  hast  been  intrusted,  (kateechee- 
thees^  catechetically  taught). 

This  introduction  wins  the  attention  and  commands 
the  respect  of  the  reader  by  its  simplicity,  modesty  and 
consciously  expressed  truthfulness.  The  Greek  is  class- 
ical. So  is  the  style.  It  is  in  perfect  keeping  with 
the  artless  telling  to  a noble  friend,  of  facts  that  had 
occurred.  This  friend  was  a Gentile  (Acts  xxiii,  8),  a 
citizen,  probably,  of  Italy,  perhaps  of  Rome,  and  who 
had  been  lately  converted  to  Christianity.  His  object 
was  to  give  liim  the  strongest  possible  certainty  as  to 
those  facts.  And  not  content  with  telling  him  that 


THE  HOLY  LtFE. 


29 


these  things  had  been  delivered  ^^nnto  ns”  by  those 
who  from  the  beginning  were  eye-witnesses  of  them, 
and  wliich  were  by  the  ‘^us”,most  surely  believed,  be  fur- 
ther declares  that  he  himself  liad  accurately  traced  down 
every  account  from  the  very  first,  and  had  a thorough 
understanding  of  the  same.  He  could  therefore  give 
him  definite  information;  and  this  he  now  proceeds  to 
do.  His  preface  is  a porch  leading  into  the  temple 
of  truth. 

Section  I. 

The  Announcement  to  Zachariah  of  the  Coming 
Birth  of  John  Baptist. 

Place:  the  Temple  in  Jerusalem.  Time:  Oct.  3-9.  B.  C.  6. 

Luke  i,  5-25. 

There  was  in  the  days  of  Herod  king  of  J ndaea,  a 
certain  priest  named  Zachariah,  of  the  course  of  Abijah: 
and  his  wife  was  (heliad  a wife,R.  V.)  of  the  daughters  of 
Aaron,  and  her  name  was  Elizabeth.  And  they  were 
both  righteous  before  God,  walking  in  all  the  ordinan- 
ces and  commandments  of  the  Lord  blameless.  And 
they  had  no  child,  because'  that  Elizabeth  was  barren; 
and  they  both  were  now  well  stricken  in  years. 

And  it  came  to  pass,  that  while  he  executed  the 
priest’s  office  before  God  in  the  order  of  his  course, 
according  to  the  custom  of  the  priest’s  office,  his  lot 
was  to  burn  incense  when  he  went  into  the  temple  of 
the  Lord.  And  the  whole  multitude  of  the  people 
were  praying  without,  at  the  time  of  incense.  And 
there  appeared  unto  him  an  angel  of  the  Lord,  standing 
on  the  right  side  of  the  altar  of  incense.  And  when 
Zachariah  saw  him,  he  was  troubled,  and  fear  fell  upon 
him.  But  the  angel  said  unto  him.  Fear  not,  Zachariah 


30 


THE  holy  LiEE. 


for  tliy  prayer  is  heard;  and  tliy  wife  Elis;ibeth  shall 
bear  thee  a son,  and  thou  shalt  call  his  name  John. 
And  thou  shalt  have  joy  and  gladness;  and  many  shall 
rejoice  at  his  birth.  For  he  shall  be  great  in  the  sight 
of  the  Lord,  and  shall  drink  neither  wine  nor  strong 
drink;  and  he  shall  be  filled  with  the  Holy  Ghost,  even 
from  his  mother’s  womb.  And  many  of  the  children 
of  Israel  shall  he  turn  to  the  Lord  their  God.  And,  he 
shall  go  before  him  in  the  spirit  and  power  of  Elijah  to 
turn  the  hearts  of  the  fathers  to  the  children,  and  the 
disobedient  to  the  wisdom  of  the  just;  to  make  ready 
a people  prepared  for  the  Lord. 

And  Zachariah  said  unto  the  angel,  Whereby  shall  I 
know  this?  for  I am  an  old  man,  and  my  wife  well 
stricken  in  years. 

And  the  angel,  answering,  said  unto  him,  I am 
Gabriel,  that  stand  in  the  presence  of  God;  and  am  (I 
was,  E.  Y.)  sent  to  speak  unto  thee,  and  to  show  (bring, 
IL  Y.)  thee  these  glad  tidings.  And  behold  thou  shalt 
be  dumb,  and  not  able  to  speak,  until  the  day  that 
these  things  shall  be  performed,  because  thou  didst  not 
believe,  (puk  epistetisas)  my  words  which  shall  be  ful- 
tilled  in  their  season. 

And  the  people  waited  (were  waiting,  K.  Y.)  for 
Zachariah,  and  marvelled  (wondered,  ethaiimazon)  that 
he  tarried  (at  his  tarrying,  IL  Y.)  so  long  in  the  temple. 
And  wdien  he  came  out,  he  could  not  speak  unto  them: 
and  they  perceived  that  he  had  seen  a vision  in  the 
temple;  for  he  beckoned  (continued  making  signs,  li. 
Y.)  unto  them,  and  remained  speechless,  (dumb,  E.  Y.) 

And  it  came  to  pass  that,  as  soon  as  the  days  of  his 
ministration  were  accomplished,  he  departed  to  his  own 
liouse. 

And  after  those  days  his  wife  Elizabeth  conceived, 
and  liid  herself  live  months,  saying,  thus  hath  the  Lord 


THE  HOLY  LIFE. 


31 


dealt  with  me,  in  tlie  days  wherein  lie  looked  on  me,  to 
take  away  my  reproach  among  men. 

These  words  take  us  to  the  Holy  City,  Jerusalem, 
the  center  of  the  theocratic  kingdom,  and  to  the  Tem- 
ple, the  center  of  the  theocratic  worship.  In  connec- 
tion with  august  scenes  of  worship  they  introduce  us  to 
a w^onderous  scene  in  which  heavenly  movements  inter- 
mingle with  human  sympathies  and  home  affections. 
The  throne  of  David  is  not  occupied  by  his  descendant, 
blit  by  an  Idumsean.  That  people  had  been  conquered 
aixd  brought  over  to  Judaism  more  than  a century  before,^ 
and  had  remained  faithful  to  it.  Hence  the  Herodian 
family  alien  in  race,  was  Jew  in  religion.  Herod,  called 
the  Great,  after  varied  advancements,  had  been  made, 
by  a decree  of  the  Homan  Senate,  on  the  recomendation 
of  Antony  and  Octavius,  king  of  Judsea.  And  he,  having 
taken  Jerusalem,  A.  U,  771,  and  completely  established 
his  authority  throughout  his  dominions,  was  now  quiet- 
ly seated  on  his  throne. 

The  incident  just  mentioned  occurred  during  the  last 
year  of  his  reign  and  life.  Zachariah,(?‘^,  Ood  remem- 


[*Jos.  Ant.  13  9-1,] 

[fLet  tlie  reader  bear  in  mind  that  the  narratives  which  give  us 
the  facts  of  Jesus’  life  were  written  some  years  after  Ilis  ascension. 
This  will  enable  him  to  keep  in  view  the  distinction  between 
those  facts,  and  their  correspondence  with  the  proplietic  features 
fulfilled  in  them.  These  last,  except  those  given  by  angels  in  con- 
nection with  His  incarnation,  or  by  Himself,  came  to  the  minds 
of  His  followers  after  the  occurrence  of  the  facts.  It  was  these 
that  formed  on  their  minds  the  conviction  that  they  w^ere  a fulfill- 
ment of  the  prophecy.  And  tlius  were  they  shut  up  to  the  con- 
viction that  Jesus  was  no  other  than  the  promised  and  long-ex- 
pected Messiah.] 


32 


THE  HOLY  LIFE. 


lers)  was  in  an  office  the  highest  in  Jewish  society. 
He  was  a priest.  His  wife  Elizabeth  {i  Ood^s  oath) 
was  of  tlie  daughters  of  Aaron.*  One  requirement 
connected  with  the  priesthood  was  the  registration  of 
the  names  of  both  parents  of  the  officiating  priests  in 
the  reo-isters  in  Jerusalem.  Thus,  through  an  unbroken 
genealogy  of  2000  years,  could  they  trace  their  descent 
back  to  Aaron.  The  purest  priestly  blood  flowed  in 
their  veins,  and  so  in  those  of  their  distinguished  son. 

Their  character  corresponded  to  their  high  position. 
They  were  both  righteous,  not  absolutely,  but  relatively, 
not  only  according  to  the  judgment  of  man,  but  be- 
fore the  eye  (Gen.  vii,  1),  and  in  the  judgment  of  God. 
This  fact  expresses  the  inward,  as  ‘^walking  in,  &c.,’’  the 
outward  reality  of  their  righteousness.  They  aimed  to 
be  and  do  right.  Conscious  of,  they  confessed,  made 
atonement  for,  watched  against  and  overcame  sin  in 
themselves.  And  the  precepts  of  the  moral,  and  the 
ordinances  of  the  Levitical  code  held  them  blameless. 

They  liad  a home  and  a competence  (vs.  23,  30)  They 
were  among  the  wakeful  few  who  were  looking  for  The 
Messiah.  Their  life  flowed  tranquilly  on,  undisturbed  by 
any  jar,un  marked  by  any  signal  event.  Atpeace  with  God 
and  the  world  they  were  moving  on  towards  a serene 
old  age,  with  a brow  unruffled  by  any  care,  and  a heart 
unclouded  by  any  sadness  save  one.  In  contrast  with 
their  righteousness  was  the  want  of  a blessing  in  respect 
of  offspring.  Thirty  years  of  wedded  life  had  given  them 

[♦Elizabeth  is  the  Sept,  rendering  of  the  Hebrew  name  of 
Aaron’s  wile,  Ex.  vi,  28. J 


tflE  nOI.Y  LIFE. 


33 


no  cliild.  And  tliis  fact  gave  them  little  hope  of  ever  hav- 
ing one, seeing  that  in  accordance  %oitli  this  that  (Jcathoti^ 
as  in  Lk.  xix,  9,  Acts  ii.  24),  he  and  probably  she,  was 
not  far  from  fifty  years  old  (Niim.  viii,  25).  This  was 
to  them  a very  sharp  trial,  and  to  him  the  subject  of 
many  an  earnest  prayer  (vs.  13).  For  children  were 
regarded  as  a heritage  from  the  Lord  (Ps.  cxxvii,  3), 
and  their  want  as  a reproach,  if  not  a punishment. 
And  the  sadness  tliis  occasioned  would  be  more  deeply 
felt  in  a priestly  home  which  could  look  back  to  a suc- 
cession unbroken  through  centuries. 

At  an  early  age,  perhaps  about  25,  j-Zachariah  had, 
after  examination,  been  pronounced  physically  and 
ceremonially  perfect,  and  so  fit  to  be  introduced  into 
the  priesthood.  His  consecration  had  been  by  cere- 
monies the  most  solemn  and  imposing*.  He  belonged 
to  the  course  of  Abijah,  the  eighth  of  the  twenty  four 
into  which  the  descendants  of  Aaron’s  sons,  Eleazar 
and  Ithamar  had  been  divided  by  David  (1  Chron. 
xxiv).  For  more  than  a thousand  years  had  these  courses 
called  ‘‘houses”  and  “families”  officiated  in  the  Temple- 
service.  Each  course  relieved  the  other  successively  on 
the  Sabbath  (2  Kg.  xi,  7,  1 Chron.  xxiii,  4);  and  during 
tliat  week  attended  to  all  the  duties  devolving  upon 
the  priesthood. 

Amonor  their  duties  was  that  of  the  offerino^  of  an 
incense,  the  use  of  which — that  there  might  be  associated 
with  it  the  feeling  of  the  deepest  sacredness — was  restrict- 


[*See  Ex.  xxix,  xxx.  Lev.  viii.] 
[fSee  Smith’s  Die.  Bib.  Art.  Priest.] 


34 


THE  HOLY  LIFE. 


to  the  priests  alone;  and  to  them  only  for  burning  on 
the  altar  of  incense  (Ex.  xxx,  34-38).  It  was  compoun- 
ded  by  the  skill  of  the  apothecary,  of  four  sweet  spices 
which,  salted,  made  an  incense  ^^pure  and  holy.”  The 
special  duty  of  preparing  it  was  committed  to  one  fam- 
ily wliose  name — Rabbinical  tradition  says — was 
Abtines.  And  the  rooms  in  the  Temple  set  apart  as 
the  laboratory  was  called  ^'^the  house  of  Abtines.” 
When  prepared  it  was  entrusted  to  a Levite  or  priest 
who  w^as  one  of  the  fifteen  prefects  of  the  Temple,  and 
who  must  see  that  a supply  was  always  ready  for  daily 
use. 

This  incense  was  ^^oflfered  before  the  Lord,”  at  the 
time  of  ^"'the  mornino;  and  eveninor  sacrifice;”  and  its  con- 
nection  with  prayer  was  such,  that  the  times  of  its  offer- 
ing became  those  of  the  morning  and  evening  prayers 
(Ps.  cxli,  2).  This  association  suggests  that  it  symbol- 
ized adoration,  and  also  that  which  makes  adoration 
and  prayer  acceptable  before  God.  And  this  is  the 
teaching  of  Rev.  viii,  1,  4*.  The  prayers  intermingled 
ideally  with  the  ascending  incense.  The  incense,  then, 
is  a symbol  of  the  intercession  of  Jesus  at  God’s  right 
hand. 

The  offering,  hence,  of  the  incense  was  a most  im- 
portant duty,  and  was  justly  esteemed  a most  honorable 
one.  It  was  burnt  upon  the  Golden  Altar  which  stood 
in  front  ot,  and  close  to  the  veil  which  separated  the 
Holy  from  the  Most  Holy  Place  (Ex.  xxx,  6).  This 


[*See  Lange  on  Rev.  v.  8 and  viii,  3, 4.] 


THE  MOST  HOLY  PLACE. 


THE  HOLY  LIFE. 

altar,  from  its  juxtaposition  to  the  Mercy  Seat  was  called 
‘^tlie  altar  before  the  Lord”  (Lev.  xvi,l8).  Hence  the 
priest,  when  offering  it,  must  not  only  enter  into  the 
Holy  Place  whose  darkness  was  relieved  only  by  the 
light  streaming  from  the  perpetually  burning  seven- 
branched,  golden  candlestick,  and  where  stood  the  “Table 
of  the  Face-bread,’  butheniust  also  approach  the  nearest 
to  Jehovah’s  earthly  throne  that  the  daily  sacrifice 
allowed  (Rev.  viii,4). 

This  fact  gave  supreme  dignity  and  importance  to 
the  position.  Besides  the  honor  a peculiar  blessing  was 
attached  to  the  selected  presentation  of  this  offering. 
This  was  connected — it  seems — with  its  object.  Twice 
a day  was  it  burnt  upon  the  altar.  The  evening  in- 
cense was  offered  in  connection  with  the  evenino;  sacri- 
fice,  and  when  the  lamps  in  the  Holy  Place  were 
trimmed  for  the  night.  The  morning  incense  was 
offered  in  connection  with  the  morning  sacrifice  and 
when  the  lamps  were  dressed  for  the  day.  And  as  the 
annunciation  to  Zachariah  was  made  while  he  was 
offering  the  morning  incense — as  the  casting  of  the  lot 
which  had  just  preceded  it,  shows — it  will  be  well  to 
study  the  order  of  the  morning  service. 

As  everything  must  be  ready,  all  that  could  be,  was 
done  the  night  before.  The  victims  were  selected. 
The  officiating  priests  were  gathered  in  the  chambers 
allotted  to  them.  And  so  were  the  laymen  also,  chosen  as 
the  representatives  of  the  people^,  and  whose  duty  it  was 
to  see  that  everything  was  Lilly  and  legally  done.  The 
Temple  watch — consisting  wholly  of  Priests  and  Levites 


36 


THE  flOLY  LiriJ. 


who  ser\ed  each  day  in  turn — was  set.  The  great 
gates  were  closed,  and  the  keys  were  put  into  a secure 
and  secret  place.  And  the  watchman  wlio  had  to 
announce  the  approach  of  day  took  his  place  in  the 
high  tower. 

For  some  hours  silence  reigned  in  and  around  the 
Great  Building.  But  when  the  position  of  the  stars 
told  the  star-watcher  that  morning  would  soon  dawn 
the  stir  again  began.  lie  notified  the  captain  of  the 
Temple-guard  of  the  fact.  At  once  the  captain  took 
some  of  the  watch,  and  preceded  by  men  bearing 
torches,  went  through  all  the  courts  to  see  that  all  the 
victims,  vessels  and  instruments  needed  for  the  sacri- 
fice w^ere  in  their  places,  and  the  last  two  ready  for  use. 
The  officiating  priests  in  the  meantime  had  been  aroused 
had  arisen,  bathed,  put  on  their  sacrificial  garments 
(Ex.  xxviii,  40-42),  had  washed  their  hands  and  feet  in 
tie  Brazen  Laver  which  stood  before  the  Brazen  Altar, 
and  had  taken  their  appointed  places  ready  for  work. 

Soon  as  the  watchman  announced  that  day  would 
soon  break,  certain  priests  mounted  the  Temple  walls, 
and  blew  trumpets.  The  shrill,  full  blasts  clearly 
heard,  in  the  still  morning  air,  throughout  the  city,  told 
all  the  people  that  day  was  breaking,  and  that  the  hour 
of  the  morning  sacrifice  and  prayer  had  come.*  Soon 
the  streets  were  filled  with  people  hurrying  on  tow^ards 
the  Temple.  Meantime  the  Brazen  Altar  was  cleaned, 
and  the  victims  led  to  it.  The  musicians  and  singers 
took  their  places.  So  did  the  twelve  Levites  who  were 


[♦Mislina,  Youmae,  iii,  5.] 


/ 


1.  GATE  OF  SUSA. 

2.  SACRED  BALUSTRADE. 

3.  THE  BEAUTIFUL  GATE. 

4.  STEPS  OF  DEGREES. 

5.  NICANOR’S  GATE. 

6.  STEPS  OF  TEMPLE  PROPER. 

7.  HOLY  PLACE. 

8.  MOST  HOLY  PLACE. 


THE  HOLY  LIFE. 


37 


to  recite  the  Psalms  appointed  for  that  day.  Then  the 
gates  were  opened.  The  gathering  crowds  poured  in. 
All  were  waiting  to  hear  the  blast  of  the  trumpet  of 
the  watcher,  who  stood  up  on  the  roof  of  the  Temple, 
and  whose  duty  it  was  to  announce  that  daylight  was 
dawning  upon  the  eastern  skies.  And  when  that  blast 
was  heard  a scene  of  religious  activity  began  such  as 
elsewhere  has  never  found  a parallel.  A whole  nation 
was  presenting  its  morning  prayer,  and  through  its 
divinely  appointed  representative  was  oftering  its 
morning  sacrifice  to  God.  And  in  whatever  part  of 
the  earth  a Jew  was  at  that  hour,  and  in  whatever  w'ork 
engaged,  he  at  once  prostrated  himself  before  God. 

This  prayer  was  presented  in  connection  with  the 
bloody  sacrifice  upon  the  Brazen,  and  the  incense  offer- 
ing upon  the  Golden  altar. 

The  incense  havinsr  been  broimht  from  the  house  of 

^ o 

Abtines,  in  a golden  viol  or  salver,  carried  in  a large 
golden  vessel  called  was  handed  to  the  officiating 

priest.  Attended  by  the  priest  whom  he  had  appointed, 
he  entered  into  the  Holy  Place.  The  attendant  carried 
on  a golden  shovel  the  burning  coals  which  he  had 
emptied  into  it  from  the  silver  shovel  with  which  he 
had  taken  them  from  off  the  Brazen  altar.  Having 
attended  to  the  lamp,  cleared  the  Golden  altar  from  the 
cinders  which  had  been  left  there  from  the  previous 
offering  of  incense,  and  having  put  the  fresh  coals  upon 
it,  he  withdrew.  The  officiating  priest  was  left  alone 
in  the  awful  silence  and  solitude  of  the  Holy  Place. 

As  the  priest  entered  into  the  Holy  Place  the  wor- 


38 


THE  HOLY  LIFE. 


shippers  were  notified  by  the  ringing  of  a little  bell 
that  the  time  of  prayer  had  come.  At  once  priests  and 
Lcvites  hastened  to  their  stations.  Any  persons  found 
there  were  removed  from  the  Temple,  from  the  cloisters 
surrounding  the  Temple,*  and  from  the  altar  into  the 
outer  courtsf — the  ^^without”  of  Luke.  There  in 
profound  silence  they  poured  forth  their  prayers.  While 
thus  engaged,  at  a signal  from  the  prefect,  the  priest 
acting  as  the  representative  of  the  people,  and  pronounc- 
ing his  prayer  as  he  did  it,  cast  the  incense  on  the  burn- 
ing coals.  Then  bowing  reverently  toward  the  Holy 
Place,  he  retired  slowly  backward.  And,  least  the 
people  should  take  alarm  at  his  long  absence,  fearing 
that  he  might  be  struck  dead  for  offering  unworthily, 
he,  soon  as  possible,  showed  himself  to  them.  As  he 
came  forth  the  sacrifice  was  laid  upon  the  altar.  He, 
soon  as  he  appeared,  pronounced  this  benediction  (Hum. 
vi,  24-26): 

‘‘The  Lord  bless  thee,  and  keep  thee: 

The  Lord  make  His  face  to  shine  upon  thee,  and 
be  gracious  unto  thee: 

The  Lord  lift  up  His  countenance  upon  thee, 
and  give  thee  peace.’’ 

Then  the  “magrephah”  sounded,  and  the  Levites 
burst  forth  in  full  chorus  their  psalmody.  This  was  ac- 
companied with  the  full  swell  of  the  trumpets,  whose 
notes  were  heard  far  beyond  the  city  walls,and  proclaimed 

[*For  description  of,  see  Josephus’  Ant,  viii,  3,  9;  xvii,  3,  5; 
Bell.  Jud.  V,  5,  2.] 

[fMaimon.ZVjic?  Urnus^  iii,  34 


THE  HOLY  LIFE. 


39 


that  the  prayers  had  been  accepted  before  God.*  Then, 
the  priest  having  hung  up  his  censer  in  its  appointed 
place,  the  ceremony  was  closed. 

This  distinguished  lionor  belonged  to  Aaron,  as  High 
Priest  (Lev.  xvi).  And  during  the  existence  of  the 
Tabernacle  and  of  Solomon’s  Temple,  it  was  filled  only 
by  him  and  his  successors  in  office.  It  still  belonged 
to  him  by  right  of  succession,  and  could  only  be  filled 
by  him  on  the  Great  Day  of  Atonement.  But  in  the 
daily  service  of  the  second  Temple,  and  now  in  that  of 
the  one  built  by  Herod,  it  was  delegated  to  the  regular 
priests.  Upon  one,  however,  only  of  each  class  was 
this  high  honor  conferred.  Many  never  enjoyed  it.  No 
one  was  called  to  enjoy  it  twice.  The  classes  attended 
to  the  other  duties  according  to  determinate  cycles. 
But  this  holy  work  was  given,  not  by  chance,  rotation, 
or  any  human  arrangement  or  designation,  but  by  lot 
(1  Chron.  xxiv,  3,  5,  19.)*}* 

Twice  a year,  during  many  a year,  had  Zachariah 
gone  up  from  his  home  in  Hebron  to  the  Temple  to  at- 
tend to  his  priestly  duties.  But  never  before  had  the 
lot  fallen  upon  him  to  take  this  part.  How  profound, 
how  soul-subduing  must  have  been  his  emotions  in  an- 
ticipation of  this  near  approach  to  the  Majesty  of 
Heaven!  While  attending  ta  his  duties  he  occupied 
one  of  the  rooms  in  the  cloisters  that  ran  alon<r  the 
sides  of  the  Temple,  and  which  had  been  prepared  for 
the  officiating  priests.  Day  by  day  was  the  venerable 

[*Michna,  Goma^  v,  i;  Tamid^  vi,  3;  Lev.  xvi,  13.] 

[f  On  manner  of  casting  lots  see  Lightfoot  on  Luke  i.] 


40 


THE  HOLY  LIFE. 


priest  seen  attending  to  his  priestly  duties,  clad  in  his 
priestly  robes,  and  acting,  as  did  all  pious  priests,  with 
the  serenity  of  holy  reverence  and  awe.  As  he  came 
forth  from  his  chamber  he  had  on  the  ^dinen  drawers,” 
and  over  them  the  chetoneth^  or  close  fitting  cassack  of 
fine  white  linen^  which  came  down  to  the  feet,  and 
was  gathered  around  the  waist  by  a girdle  of  fine  nee- 
dlework in  which  blue,  purple  and  scarlet  threads  were 
intermingled  with  white.  On  his  head  was  a cap  or 
turban  of  fine  linen  in  form  like  a cup-shaped  flower, 
and  under  it  his  long  flowing  hair.  His  feet  were  bare 
— the  strongest  recognition  of  the  sanctity  of  the  Holy 
Place  (Ex.  iii,  6). 

On  this  bright  autumnal — perhaps  sabbath — day, 
probably  at  the  time  of  the  morning  incense,  he  came 
forth  in  his  priestly  garments.  An  unusual  serenity 
was  upon  his  countenance,  and  an  unusual  awe  upon 
his  spirits.  He  was  evidently  profoundly  moved  by 
the  peculiar  solemnity  of  his  position.  He  was  about 
to  approach  into  the  Awful  Presence.  He  washed  his 
hands  and  feet  in  the  Brazen  Laver  which  stood  in  the 
court  between  the  Brazen  Altar  and  the  massive  golden 
gates  which  opened  into  the  Temple.  Then  taking  the 
golden  censer  full  of  incense,  which  had  been  brought 
from  the  house  of  Abtines,  and  accompanied  by  his 
helper,  with  a golden  shovel  full  of  burning  coals,  he 
passed  through  the  massive  doors  and  witliin  the  outer 
vail.  Never  had  he  stood  there  before.  Never  would 
he  stand  there  again.  There  stood  the  table  of  Shew 
Bread — perhaps  the  magnificent  one  presented  b^ 


Priests  in  Their  Official  Dress. 


ARK  OF  THE  COVENANT. 


TABLE  OF  SHOW-BREAD 


GOLDEN  CANDLESTICK. 


THE  HOLY  LIFE. 


41 


Ptolemy  Philadelpluis.  * On  it  stood  the  twelve,  per- 
haps newly-baked,  loaves,  six  in  each  row,  of  the  Bread 
of  the  Face — symbol  of  the  nourisliment  of  the  spiritual 
life,  the  partaking  of  which  fits  one  to  see  God.  Oppo- 
site to  it  on  the  south  side  of  the  apartment  stood  the 
seven-branched  candlestick,  whose  light  burned  perpet- 
ually— symbol  of  the  true  light  shining  in  darkness. 
It  could  suggest  many  reflections,  for  it  had  stood  cen- 
turies before  in  the  temple  built  by  Zerubbabel,  and 
would  recall  the  original  one  which  had  stood  in  Solo- 
mon’s Temple,  and,  in  the  Tabernacle  from  of  old.*]*  In 
front  of  him  stood  the  Golden  Altar,  twenty-two  inches 
broad  and  long,  and  forty-four  inches  high,  upon  which 
for  the  flrst  and  last  time  he  was  ‘^to  offer  incense  before 
the  Lord.” 

As  he  gazed  upon  the  scene,  and  then  thought  of 
his  own  position  as  the  representative  of  the  people  in 
this  high  and  holy  work  in  which  he  was  about  to  en. 
gage, and  how  near  he  would  be  to  God’s  earthly  throne, 
and  as  he  watched  his  helper  attending  to  his  duties 
and  then  retiring,  he  must  have  been  filled  with  un- 
utterable emotion.  He  was  alone  in  that  mysterious 
place,  and  alone  with  God.  The  tinkling  of  the  bell 
told  him  that  the  sacrifice  was  about  to  be  laid  upon 
the  Brazen  altar,  and  that  the  people  were  all  bowed  in 
prayer.  Approaching  the  altar  he  poured  the  incense 
upon  the  glowing  coals.  And  as  he  sees  the  fragrance 

[^Josephus’  Ant.  xii,  2,  8,  9.] 

[fAfter  many  vicissitudes  it  was  finally  diposited  in  the 
church  at  Jerusalem,  A.  D.  533,  since  which  all  track  of  it  is  lost.] 


42 


THE  HOLY  LIFE. 


rising  in  grateful  clouds,  lie  pours  forth  his  own  prayer 
to  God. 

That  prayer  was  general,  doubtless,  but  it  was  also 
special— ‘‘thy  prayer.’’*  The  angeFs  message  shows  that 
two  special  objects  of  it  were  (a)  about  the  coming  of 
the  long  promised,  and  earnestly  desired  Messiah;  and 
(b)  about  a son.  He  had  but  little,  he  had  not  yet 
given  up  all, hope  of  having  a son.  He  was  now  most  deep- 
ly moved,  but  he  was  calm.  He  had  ended  his  petition 
and  was  about  to  withdraw  when  an  unexpected  appear- 
ance held  him  fast.  That  internal  sense  which  enables 
man  to  apprehend  spiritual  things  being  wide  awake, 
he  was  in  that  prepared  condition  of  mind  and  heart 
which  enabled  him  to  perceive  the  presence,  and  receive 
the  message  of  an  heavenly  visitant.  And,  suddenly,  one 
was  present.  Zacliariah  was  startled,  but  collected. 
The  minute  and  vivid  details  of  the  whole  scene,  which 
could  have  come  only  from  himself,  show  that  he  main- 
tained his  clearness  of  perception  and  sobriety  of  mind. 
And  this  assures  us  of  the  historical  certainty  of  the 
narrative.  It  was  not  a vision  which  he  saw,  such  as 
had  been  given  in  the  same  place  to  John  Hyrcanus,*j* 
but  an  actual  angelic  appearance — the  first  that  had 
been  vouchsafed  to  man  since  the  days  of  Daniel,  many 
centuries  before.  It  was  Gabriel  {i.e.^man  of  God)  who 
stands  in  the  presence  of  God,  i.  in  very  intimate  re- 
lation to  Him,  and  wlio  comes  from  Him  in  the  minis- 


[*Sec  Dan.  x-12,  Acts  x-31.] 
[fJosephus.  AntJud.  xiii-10.] 


Angeiu  Appearing  to  ZachA-Eiah. 


THE  HOLT  LIFE. 


43 


tration  of  comfort  and  sympathy  to  man  (Dan.  ix,24). 
He  is  also,  thus,  a ‘-fellow-servant”  of  the  saints  on 
earth,  and  as  such  is  divested  of  all  terror  in  his  ap- 
pearance, and  of  all  mystery  in  his  communications. 
At  the  sight  of  him  Zachariah  was  siezed  with  fear. 
Not  the  tear  of  a guilty  conscience,  but  that  holy  trem- 
bling which  Gideon  and  Manoah  telt,  which  took  all 
strength  away  from  Daniel  vi:  23,  xiii:  22,  Dan. 

x:  8),  and  which  must  affect  any  one  who, seeinga  visit- 
ant from  heaven,  must  feel  his  own  sinfulness  in  view 
of  such  holiness.  He  was  standing  on  the  right  side 
of  the  Altar,  i.  e.,  between  the  Altar  and  the  Table  of 
Shew-bread — a favorable  indication.  He  was  there,  as 
soon  afterwards  elsewhere,  with  a most  gracious,  though 
momentous  message — a message  announcing  the  intro- 
duction of  the  new  creation.  This  was  a mission  most 
becoming  to  such  an  angel  as  he.  His  assuring  word 
quickly  dispelled  all  fear.  “Fear  not”  he  said,  “ thy 
prayer”  i.  e.,  the  prayer  for  a child — as  the  “and  so” 
and  the  personal  pronouns,  “they”  “them”  “their”  vss. 
13,  14.  suggest— “is  heard.  Thine  aged  wife  shall  bear 
thee  a son.  And  thou  shalt  call  his  name  John,”  (i,  e., 
Jehovah  shows  grace).  Thus  he  indicated  that  in  him 
the  economy  of  grace  would  begin:  “the  law  and  the 
prophets  were  until  John.”  “And  he  shall  be  to  thee 
joy  (Grk.),  and  agalliasis  the  transport  which  the  live- 
ly emotion  of  joy  produces;  and  many  shall  rejoice  at 
his  birth.” 

Nor  will  this  joy  end  in  disappointment.  His  mis- 
sion will  unfold  the  spiritual  importance  indicated  in 


44 


THE  HOLY  LIFE. 


his  name.  And  his  character  will  correspond  with  his 
calling  and  destination.  He  shall  be  great,  not  in  a 
worldly  view,  but  in  personal  holiness  and  consequent 
moral  authority  and  power,  and  hence  in  influence  and 
reputation.  He  shall  be  great,  in  character  and  influ- 
ence (Hos.  i,  ii)  ^^before  the  Lord,”  i.  ^.,  have  that  great, 
ness  which  He  recognizes.  And  he  shall  be,  as  were 
Samson  and  Samuel  (Jud.  xiii,  5,1  Sam.  i,  11,28), aNaza- 
rite  from  his  birth. 

He  shall  never  shave  his  face  nor  cut  his  hair 
— symbolical  of  the  consecration  of  his  entire  human- 
ity to  God.  He  shall  drink  no  wine  nor  strong  drink. 
This  was  not  distilled  spirits, — for  the  process  of  dis- 
tillation was  not  discovered  until  in  the  tenth  century — 
but  fermented  liquors  which  produce  intoxication.  He 
shall  be  a man  wholly  separated  from  all  the  callings  and 
comforts  of  life  by  supreme  devotement  to  God,  a man 
occupied  with  lofty  thoughts,  and  devoted  to  a lofty 
mission*.  Thus  was  he  to  be  one  of  those  consecrated 
men  who  ever  were  esteemed  in  the  theocratic  kingdom, 
as  heroes.  From  before  his  birth,  further,  was  he  to  be 
like  Jeremiah  (Jer.  i,  6)  fllled  with  the  Holy  Spirit. 
Thus  would  he  be  possessed  of  a power  more  than  nat- 
ural. Thus  Wwuld  he  be  under  a permanent  exhilaration 
of  the  most  healthful  kind.  Thus  would  he  be  fltted  for 
his  labors,  arduous,  strange  and  most  important.  In  him 
was  to  be  the  concentration  of  the  spirit  of  the  law  whose 
oflice  it  is  to  convince  of  sin.  In  him  was  the  prophetic 
spirit,  which  had  long  been  slum  Leri  ng,  to  awake.  His 
voice  was  to  be  herinl  arousing  in  man  the  sense  of  the 
full  description  of  Nazaritcsliip  see 


THE  HOLY  LIFE. 


46 


higher  life,  summoning  the  people  to  repentance,  calling 
them  back  to  simplicity,  truth  and  God.  Thus  was  he  to 
prepare  in  men  the  way  for  the  Messiah.  Nor  in  vain- 
For,  not  all, but  many  of  the  people,  alienated  from  the 
divine,  would  he  turn  to  the  Lord  their  God,  and  long 
estrangement  was,  through  him,  to  give  place  to  recon- 
ciliation and  mutual  affection. 

His  relation,  to  Israel,  and  to  The  Messiah  is  next 
told.  Though  the  words  are  quite  like  those  of  the 
prophet’s  (Mai.  iv)  yet  they  are  a new  fact  which  the 
angel  was  ‘^sent  to  tell”  (vs.  19).  His  mission:  ‘‘he 
shall  go  before  in  the  verb)  Him,  and  under  the 
eyes  of  Him  whom  he  calls  “Lord.”  Its  energy  of 
character:  “in  the  spirit  and  power  of  Elijah,  i.  e,y  do 
all  that  Elijah  could  do  under  like  circumstances,  be 
fearless,  sturdy,  strong,  uncompromising.  Its  objects: 
(a)“to  make  ready  a people  prepared  for  the  Lord.” 
Not  impart  a new  and  higher  principle  of  life.  This 
he  could  not  do.  But  awaken  in  men  a sense  of  need 
of  that  life,  and  of  the  higher  end  of  living.  And  in  this 
he  would  be  so  far  successful  that  he  should  turn,  not 
the  nation,  but  many  persons  to  the  Lord,  and  thus 
make  ready  a prepared  people.  And  (b)  “to  turn  the 
hearts  of  the  fathers  to  the  children,  and  the  disobedient 
to  the  wisdom  of  the  just.”  But  in  this  object  John 
failed.  This  purpose  did  not  become  a result  of  his 
ministry.  John  did  not  turn  the  hearts  &c.  The  nation 
rejected  him,  as  we  shall  see.  Hence  the  words  of  the 
prophet  (Mai.  iv,6,  6)  remain  yet  to  be  fulfilled,  and 
will  be,  not  by  theChurch,  nor  in  the  present  order  of 


46 


THE  HOLY  LII^E. 


things,  but  before  the  coming  ^^of  the  great  and  dread- 
ful day  of  the  Lord.” 

Zachariah  had  longed,  hoped,  prayed  for  a son.  But  he 
could  not  when  he  considered  his  and  Elizabeth’s  age  well 
have  expected  one,  except  as  a special  gift  from  God, 
But  now  the  assurance  t^iat  his  prayer  had  been  an- 
swered, and  the  announcement  of  the  gift  coming 
through  the  special  interposition  of  God’s  favor  and 
power,  and  of  the  wonderiul  career  of  that  son  for  whom 
he  had  prayed  so  long  in  vain,  was  too  much  for  his 
faith.  He,  in  doubt,  sought  a sign  as  an  assurance  of 
the  certainty  of  the  promised  blessing;  hata  ii  ac- 
cording to  what  principle  of  knowledge  shall  I know 
this?  For,  (this  refers  to  this  idea  implied)  we  are  old; 
I therefore  need  a sign. 

The  mere  asking  of  a question  was  not  blameworthy, 
Mary  asked  one,  and  was  graciously  answered.  Nor  was 
the  asking  for  a sign.  Abraham,  Gideon,  and  Hezekiah 
each  asked  for  one,  and  tliey  were  not  blamed.  And 
God  Himself  gave  one  to  Moses  unsolicited,  and  offered 
one  to  Aliaz,  wdiich  though  refused  was  truly 
given  (Judg.  vi,  36-40,  2 Kg.  xx,  8,  Ex.  iv.  Is.  vii,  10- 
14).  In  the  first  three  cases  the  question  came  not 
from  doubt.  They  believed  God,  and  asked  a sign  for 
the  strengthening  of  their  faith.  And  this  faith  in  Abra- 
ham was  so  strong  that  when  promised  a son,  he  against 
hope  believed  in  hope  (Gen.  xvii,  Horn.  iv).  But  the 
very  form  of  Zachariah’s  question  was  an  expression  of 
his  disbelief.  It  was  the  spontaneous  utterance  of  his 
soul  at  a moment  when  ^its  inmost  being  was  fully 


THE  HOtY  LIFE. 


47 


manifested.  It  was  an  intimation  that  the  granting  of 
his  heart’s  request,  now  when  promised,  was  an  im- 
possible thing. 

Faith  was  to  be  a chief  instrument  in  the  new  crea- 
tion about  to  be  introduced.  It  was  therefore  most 
needful  that  the  first  manifestation  of  disbelief  concerning 
it  should  be  pointedly  condemned.  And  the  judgment 
inflicted  was  most  needful  and  blessed.  lie  was  to 
be  taught  by  experience  how  dreadful  was  his  sin, 
A sign  was  given  him  but  in  a judgment,  which  was  at 
once  a token  of  God’s  truth,  a rebuke  of  his  own  in- 
credulity, a touchstone  to  make  him  feel  the  serious 
nature  of  his  fault,  a confirmation  of  his  faith,  and  for 
his  soul,  healing.  ^‘I  am,’’  said  the  angel,  ‘^Gabriel  which 
stand  in  the  presence  of  God.”  Thus  he  indicated  that 
the  offense  was  not  against  himself,  but  against  God  who 
sent  him.  ^‘I  am  sent  as  the  heavenly  evangelist  to 
sliow  unto  thee  these  glad  tidings.  There  shall  be  the 
immediate  begining  of  the  performance  of  the  promise, 
each  part  of  which  shall  be  successively  fulfilled  in  its 
season.  And  because  thou  believest  not  my  words,  thou 
shalt  not,  because  not  able  to,  speak  until  the  promised 
child  appears.” 

The  angel  disappeared.  Zachariah  agitated,  awed, 
struck  dumb,  moved  backward  until  he  had  passed  out- 
side of  the  massive  gates  of  the  Holy  Place.  His  stay 
had  been  prolonged  beyond  the  usual  time.  The  peo- 
ple had  become  uneasy,  agitated,  perplexed.  Had  he, 
while  in  the  awful  Presence  as  the  representative  of  the 
nation,  been  struck  dead  for  improper  conduct?  Had 


48 


THE  HOLY  LIFE. 

any  misfortune  befallen  Mm?  This  would  have  been  a 
national  calamity.  No  marvel  the  people  were  anxious 
at  his  long  delay.  And  now  as  he  came  forth  pale 
trembling,  speechless,  and  made  signs  by  which  he  in- 
dicated the  cause  of  his  being  dumb,  and  also  the  event 
which  had  just  occured,  they  perceived  that  he  had 
seen  a supernatural  appearance  ioptasian)^  and  that  he 
could  not  give  the  priestly  benediction.  They  then 
scattered  to  their  homes  not  knowing  what  to  think  of 
the  matter,  and  he  went  to  his  chamber  there,  doubtless 
to  muse  upon  the  whole  strange  occurrence. 

If  this  incident  occurred  on  the  Sabbath,  he  had 
a week’s  ministrations  yet  before  him.  These  he  did 
not,  because  of  this  incident  and  his  own  calamity,  avoid. 
His  piety  was  too  deep,  his  sense  of  obedience  too 
strong,  his  regard  for  God  and  His  service  too  high  for 
that.  He  stood  at  his  post.  He  discharged  every 
duty.  But  soon  as  his  week  was  ended  he  departed  to 
his  own  liome  in  ^^a  city  in  the  hill  country  of  Judah,” 
probably  Hebron — a priestly  city,  about  19  miles  S.  W. 
from  Jerusalem.^  In  some  way  he  made  known  to  his 
wife  both  the  reason  of  his  dumbness,  and  God’s  prom- 
ise of  a son.  And  this  promise  failed  not.  Soon  the 
happy  wife  could  say  ‘‘the  Lord  hath  looked  upon,” 
i.  directed  His  countenance  towards,  me  in  token  of 
favor,  “to  take  away  my  reproach  among  men.”  Her 
heart  was  full  of  gratitude  to  Him  through  whose 

[*vs.  39,  65.  Jewish  tradition  says,  Hebron.  Winer  1-5-86, 
Josh.  xx-7.  xxi-ii.  It  may,  however,  have  been  Ainkarlm.  Land 
and  Book  ii-534.J 


THE  HOLT  LIFE. 


49 


intervention  she  conld  take  her  place  among  the  moth- 
ers in  Israel.  And  moved  by  gratitude,  by  a desire 
for  meditation  and  prayer,  and  by  a true  and  pure 
\vomanly  pride  in  showing,  when  next  seen,  that  she 
had  been  honored  by  a signal  token  of  Divine  regard, 
she  purposely  kept  herself  concealed  for  five  months*. 


Section  II. 

The  Annunciation  to  Mary,  of  the  Birth  of  Jesus. 

Place : Nazareth,  in  Galilee.  Time : April,  B.  C.  5. 

Luke  i.  26-38. 

And  in  the  sixth  month,  i.  e.^  of  ElizabeWs  preg- 
nancy^ the  angel  Gabriel  was  sent  from  God  unto  a 
city  of  Galilee,  named  Nazareth,  to  a virgin  espoused 
(betiothed,  R.  Y.)  to  a man  whose  name  was  Joseph, 
of  the  house  of  David;  and  the  virgin’s  name  was  Mary. 
And  the  angel  came  in  unto  her  and  said,  Hail,  highly 
favored!  The  Lord  is  with  thee.*|* 

But  she  was  troubled  at  the  [tod)  saying,  and  cast 
in  her  mind  what  manner  of  salutation  this  might  be. 

And  the  angel  said  unto  her.  Fear  not,  Mary;  for 
thou  hast  found  favour  with  God.  And,  behold,  thou 
shalt  conceive  in  thy  womb,  and  shall  bring  forth  a 
son,  and  shall  call  his  name  Jesus.  He  shall  be  great, 
and  shall  be  called  the  Son  of  the  Highest:  and  the 
Lord  God  shall  give  unto  Him  the  throne  of  His  father 
David:  and  he  shall  reign  over  the  house  of  Jacob  for 
ever;  and  of  His  kingdom  there  shall  be  no  end. 

[*The  reader  will  notice  that  the  “Thus  hath'’  i.  of  vs.  25, 
shows  the  motive  of  “she  hid  herself”  of  vs.  24.] 

t The  phrase  “blessed  art  thou  among  women,”  is  by  all  recent 
critical  editors  regarded  as  an  insertion,  here  from  vs.  42.  And  the 
phrase  “and  when  she  saw  him”  vs.  29  is  rejected  by  all  of  them 
except  Lachmann.  (Lange.) 


50 


THE  HOLY  LIFE. 


Then  said  Mary  unto  tlie  angel,  How  shall  this  be; 
seeing  I know  not  a man? 

And  the  angel  answered  and  said  unto  her,  The 
Holy  Spirit  shall  come  upon  thee,  and  the  power  of 
The  Highest  shall  overshadow  thee;  wherefore  also  that 
Holy  Thing  which  shall  be  born  (is  being  begotten, 
gennoomeaou^  neut.  par.  pres,  pass.)  shall  be  called 
tlie  Son  of  God.  And,  behold,  thy  cousin  (kinswoman, 
li.  V.)  Elizabeth,  she  also  hath  conceived  a son  in  her 
old  acre:  and  this  is  the  sixth  month  with  her  that  was 
(called,  Tcaloumeiiee)  barren.  For  with  God  nothing 
shall  be  impossible  (for  no  word  from  God  shall  be 
witliout  power,  hoti  ouk  adunateesei  para  ton  Theon 
pan  rheerma). 

And  Mary  said,  Be^iold  the  handmaid  of  the  Lord; 
be  it  unto  me  according  to  thy  word. 

And  the  angel  departed  from  her. 

Six  months  after  the  annunciation  to  Zachariah  in  the 
Temple  at  Jerusalem,  the  same  angel  made  another  one 
to  a young  girl^in  her  parent’s  home  in  Nazareth, 
in  Galilee  (Lk  i,26;  ii-4),  a city,  three  days’  journey, 
about  65  miles,  north  of  the  Holy  Cily.  This  place,  of 
which  a fuller  description  will  be  given  further  on,  was 
situated  amono;  the  hills  which  constitute  the  south 
ridges  of  Lebanon.  These  are  in  terraces  above  the 
valley,  and  the  town  occupies  the  lower  slope  of  the 
ridge  from  whose  summit  one  obtains  a view  which  ex- 
tends far  away  until  lost  in  the  great  plain  of  Esdraelon. 

This  virgin’s  name  was  Mary.  The  data  concerning 

[*This  is  infeiTecl  from  the  fact  tliat  in  the  east,  at  that  timQ 
females  were  married  at  an  early  age,  from  fourteen  to  seventeen. 
Greswell,  1,  398.] 


THE  HOLY  LIFE. 


61 


her  life  are  few  and  scattered.  But  with  the  single 
exception  that  she  seems  not  to  have  thoroughly 
grasped  her  Son’s  character  and  mission,  until  after 
His  resurrection — a ftict  equally  true  of  all  llis  disci- 
ples— the  glimpses  we  get  of  her  reveal  a character 
high  and  harmonious,  and  as  charming  as  her  song  is 
magnificent.  It  is  one  which  Christian  thought  de- 
lights  to  study,  and  Christian  art  is  never  weary  of  re- 
producing. We  feel  that  the  reality  of  true,  womanly 
loveliness  developed  in  her  is  finer  than  any  creation  of 
it  found  in  poetry.  She  was  poor — not  abjectly  so,  as 
is  (»ften  represented* — but  she  was  not  degraded;  of 
high-birth,  yet  unknown,  and  cheerfully  acquiescent  in 
her  lowly  social  condition;  patient  and  loving,  yet 
firm  and  heroic.  And  her  touching  humility,  exquisite 
tenderness,  ardent  and  noble  impulses,  and  sweetness  of 
disposition  were  combined  with  vigorous  thought  and  a 
resolute  will. 

But  deeper  and  richer  yet  was  her  character.  On 
the  receptive  faculty  in  man  God  has  founded  the 
possibility  of  a development  of  the  history  of  salvation. 
This  is  seen  in  the  call  of  Abraliam,  and  in  the  history 
of  others  whose  individuality  and  position  gave  them  a 
representative  significance.  The  perfection  of  this  re- 
ceptivity is  found  only  in  the  Virgin.  And  there  it 
must  have  been.  For  in  her  was  built  that  bridge 
which  spans  the  stupendous  chasm  between  God  and 
man.  Through  her  came  that  Champion  which  conquered 

[*The  fact  that  she  had  to  go  to  Bethleliem  to  be  enrolled 
shows  that  she  possessed  properly  there. 

library 

UNIVERSITY  OF  ILLINO: 


62 


tlTE  HOLY  LIFE. 


the  foe,  and  that  Fountain  which  brought  the  living 
waters  from  the  throne  of  God  to  earth.  Her  faith, 
deep-rooted  in  the  Divine,  w^as  not  moved  by  the  powers 
of  darkness.  Her  life,  moulded  after  the  example  of 
the  holy  women  of  old,  w^as  pure  from  the  ceremonial 
degeneracy  of  the  times.  She  lived,  as  her  devout  and 
studious  habits  led  her  to,  in  the  midst  of  the  sacred 
hopes,  and  hymns,  and  the  divinely  ordained  history  of 
her  people.  She  appreciated  the  soul -arousing  facts.  She 
delighted  in  the  heart’s-inspiring  poetry.  She  deeply 
pondered  the  thought-compelling  prophecies  concerning 
the  promised  Messiah.  Thus  w'as  she  fitted  by  nature, 
life,  and  grace  for  the  message  given  her.  To  that 
word  of  God,  more  personally  and  directly  addressed 
to  her  than  it  had  ever  been  to  any  one  she  sub- 
mitted wdth  grace.  When  she  learned  her  high 
destiny  she  wrapped  herself  in,  and  henceforth  never 
divested  herself  of,  the  veil  of  heavenly  modesty  and 
humility.  Thus  was  her  faith  perfected.  Thus  she 
realized  the  character  of  Israel  as  the  pure  virgin  of 
v/hich  Isaiah  sang.  Thus  mankind’s  aspiration  after 
salvation  realized  in  her  its  pure  and  perfect  expression. 
Thus  humanity  obtained  that  condition  in  wdiich,  by 
the  receptive  faculty  there  might  be  planted  in  it  that 
new  Beginning  which  is  called  Jesus  The  Christ. 

This  Virgin,  whose  purity,  truth,  artless  faith,  heroism  , 
and  high  destiny  constitute  her  an  ideal  type  of 
womanly  lovelinessj  was  the  daughter  and  heir  of  Heli 
(if  Luke  gives  her  genealogy),  or  of  Jacob,  the  uncle  of 
Joseph.  She  was  the  sister  of  Mary  the  wife  of 


THE  HOLY  LIFE. 


63 


Clcopas,  (Jn.  xix,  25),  and  a relative  of  ElisaLetli,  who 
was  of  the  tribe  of  Levi,  and  lineage  of  Aaron  (Lk.  i^ 
36).  Prophecy  had  announced  and  Jesus,  Iliinself, 
strongly  asserted  that  descent  from  the  lainily  of  David 
was  a necessary  condition  of  Messiahship  (2  Sam.  vii, 
12,  Ps.  cxxxii,  11,  Matt,  xxii,  42).  It  is  clear  that  om 
ly  by  legal  and  authentic  documents  preserved  in  Jeru- 
salem, could  this  descent  be  shown.  It  is  also  clear 
that,  owing  to  the  peculiarity  of  Ilis  origin,  the  Child 
could  appear  only  as  the  Son  of  Joseph  (Jn.vi,42)  who 
was  (Matt,  i,  20,  Lk.  i,  27),  and  was  regarded  by  Ilis 
contemporaries  (Matt,  xiii,  55,  Lk.  ii,  4)  as  Ilis  legal 
and  rej^u ted  father.  And  through  him  we  find  Ilis  de- 
scent traced  to  David  in  both  genealogical  tables  given 
in  the  Gospels.  And  a comparison  of  them  with  those 
given  in  the  Old  Testament  suggest  that  the  steps  of 
ancestry  and  succession  did  not  coincide — the  one  in 
Matthew  giving  the  Ijlood  succession  from  David, 
through  Solomon,  and  the  one  in  Luke  giving  the  legal 
succession  through  Nathan.  And  while  Matthew 
traces  back  His  descent  through  David  to  Abraham 
the  first  recipient  of  the  theocratic  promise  (Gal.  iii,  8) 
Luke  traces  it  back  to  Adam,  the  son  of  God,  and  head 
of  the  race.  In  the  former  we  see  Him,  as  the  son  of 
David,  the  heir  of  his  kingdom,  and  as  the  Son  of  Abra- 
ham, the  heir  of  the  world  (Rom.  iv,  13);  and  in  the  lat- 
ter in  historic  connection  with  all  mankind. 

But  his  blood-descent  could  not  in  fact  be  through 
Joseph.  Fur  though  he  was  truly  and  really  His  father 


•1 


64  THE  HOLY  LIFE. 

by  divine  covenant,*  and  by  legal  right,  yet  to  God  on- 
ly did  the  paternity  belong.  Blood-descent  hence, 
must  have  come  through  his  mother.  And  the  amrel’s 
words  to  lier/Htlirone  of  His  father,  David),”  would  have 
had  no  honest  meaning,  unless  he  knew  really  that 
Mary  was  the  daughter  of  the  royal  house.  And  that 
she  regarded  herself  as  such,  is  clear  from  th's,  (a)  that 
the  angel’s  statement  that  her  Son  was  to  sit  on  the  throne 
of  His  father  David,  awakened  in  her  no  suspicion;  (b) 
that  she  did  not,  so  her  question  shows,  suppose  Joseph 
was  to  be  the  destined  father  of  her  Son;  and  (c)  that 
her  words  ^‘regarded  the  low  estate  of  His  handmaid” 
could  have  had  no  point  physiologicaUy,  unless  the  blood 
royal  flowed  in  her  veins.  These  facts  seem  unambigu- 
ous proof  that  Mary  was  of  the  house  and  lineage  of 
David.  That  this  was  the  judgment  of  Zachariah  is 
very  directly  intimated  (Lk.  i,  69).  And  that  it  was 
the  judgment  of  Matthew  is  quite  clear  from  i,  16,  of 
his  Gospel.  For  after  declaring  in  vs.  1 that  Jesus  was 
the  Son  of  David  and  of  Abraham,  and  then  tracing 
His  genealogy  onward  from  Abraham  to  Joseph,  he 
suddenly  changes  the  word  which  he  had  uniformly 
used.  He  expresses  himself  very  carefully,  as  if  he 
would  mark  by  his  change  of  word  the  supernatural  gene- 
ration of  Jesus.  He  had  uniformly  used  the  ywd  egen- 
neese^  hegat.  But  in  vs,  16,  instead  of  looseeph  egen- 
neese  ton  leesouriy  which  expresses  human  generation, 
he  6ays,‘‘ Joseph  the  husband  of  Mary,  ex  hees  egennees- 

[*Tlie  transaction  recorded  in  Matt,  i,  20,  21,  was  practically 
a covenant  between  God  and  Joseph.] 


Ontline  of  The  Genealogy  of  Jesns. 


Luke- baptism -3  : 23-38. 
Matt . - B I R T H —1 : 1-17. 


Salathlel, 

the  sixteenth 
from  David, 
through  Solo- 
mon’s line, 
married  a daur 
ghter  of  Neri, 


the  twentieth 
from  DaTid, 
through  Nath- 
an’s line.  To 
them  was  boro 
Zorobabel, 


ADAM 


THE  HOLY  LIFE. 


56 


thee  of  whom  was  hegotten  &c.’’  And  the  idea  he 
completes  in  vs.  20,  genneethea  eh  P neumatos  estin 
Ilagiou^  is  hegotten  in  her  of  the  II Ay  Spirit.  And 
this  change  of  word  sliows  that  he  regarded  Jesus  as  a 
lineal  descendant  from  David  through  Mary.  Nor  was 
the  Messiah’s  descent  from  David  questioned  by  Jesus’ 
contemporaries  (Matt,  ix,  27,  xii,  23,  xx^  ‘80,  Mk.  x, 
.47,  Lk.  xviii,  38,  Matt,  xxi,  9).  And  both  Peter 
and  Paul,  who  could  not  be  mistaken  upon  a point  so 
vitally  important,  declare  that  Jesus  was  of  the  ‘‘seed  of 
David  according  to  the  flesh”  (Acts  ii,  30,  xiii,  23,  Rom. 
i,  3,  ix,  5,  2 Tim.  ii,  8,  see  also  Is.  xi,  1,  Heb.  vii,  14, 
Rev.  xxii,  16).  And  this  lact  finds  a proof,  if  further 
could  be  needed,  in  the  well-known  fact  that  at  the 
close  of  the  first  century, relations  of  Jesus,grandchildren 
of  Juda  his  brother,  were  living,  who  were  universally 
recognized  as  belonging  to  the  family  of  David,  and 
whose  illustrious  descent  was  the  occasion  of  uneasiness 
to  the  Emperor  Diocletian.* 

Mary  was  betrothed  to  her  cousin  Joseph,  who  was 
also  of  the  house  and  lineage  of  David.  This  relation 
was  similar  to,  but  more  binding  than  the  marriage  en- 
gagement is  with  us.  The  first  part  of  it  was  the 
formal  preceding  conducted  by  the  legal  representative  on 
the  part  of  the  groom,  and  the  parents  on  the  part  of  the 
bride.  The  agreements  were  confirmed  by  oaths,and  sealed 
by  presents  to  the  bride,  called  mohar.  They  were  also 
sometimes  accompanied  by  a writing  called  hetiibeh^ 

[^Eusebius,  H.  E.  iii,  20.  Upon  the  vexed  question  of  the 
genealogies  consult  Lange,  in  ' Ebrard,  Gos.  Hist.  146-166, 

Andrews,  Life  of  our  Lord.  51-60.] 


56 


THE  HOLY  LIFE. 


and  which  secured  a certain  sum  to  the  bride,  to  be 
paid  on  the  death  of  the  husband,  or  should  he  divorce 
his  wife,  at  the  time  of  the  divorce.  And  this  writing 
must  have  been  highly  prized.  For  unless  the  groom 
had  previously  to  marriage  renounced  all  right  to  it,  all 
a betrothed  woman’s  property  passed  at  once  after  be- 
trothal under  the  control  of  her  husband. 

Soon  as  all  the  legal  preliminaries  were  settled,  the 
betrothal,  called  Iceddushin^  from  hodosh^  set  apart^ 
was  celebrated  with  rejoicing  at  the  house  of  the 
bride.  The  groom,  in  the  presence  of  witnesses, 
approached  the  bride,  handed  her,  if  one  had  been 
drawn  up,  the  instrument  called  ketubeh^  and  gave  her 
a piece  of  money,  or  a nuptial  ring,^  saying  ‘‘Lo  thou 
art  betrothed  unto  me.”  These  ceremonies  closed  with 
a feast. 

Betrothal  being  equivalent  to  marriage,  the  bride 
was  regarded  as  sacred  to  the  groom .f  A full  year  in 
the  case  of  virgins  intervened  between  betrothal  and 
marriage.  During  this  interval  the  bride  lived  with 
her  friends, and  held  communication  with  the  groom  only 
through  one  selected  for  the  purpose,  called  the  ‘^friend 
of  the  bridgroom”  (Jn.  iii:  29).  But  though  he  thus 
only  could  commune  with  her,  he  had  such  control  over 
her  person,  that  faithlessness  on  her  part  was  punished 
with  death,  or,  at  his  option,  with  divorce  (Dent,  xxii, 
23,  24,  xxiv,  1). 

Such  were  betrothals  in  the  time  of  Jesus.  Through 


[*Selden,  Uxor^  Heh.  ii,  14 1 

[tPhil.  De  Spec  Leg,  pg.  788.  Maimon.  apud  Buxtorf^ 


vf-' 


TFIE  HOLY  LIFE. 


57 


Bucli  a scene  Mary  had  already  passed  when  she  is  first 
introduced  to  our  notice.  But  every  thing  must  have 
been  very  plain.  For  so  decayed  then,  was  the  royal 
house  that  Joseph  and  Mary  seem  to  have  sunk  wholly 
out  of  public  sight,  and  to  have  occupied  an  humble 
position  in  society.  He  was  then  living  in  Nazareth, 
where  his  family  resided.  And  there  as  a carpenter  or 
worker  in  wood  itektoon)^  he  earned  his  living.  This 
occupation  was  honorable.  But  all  the  circumstances 
connected  with  Jesus’  birth  indicate,that,  though  Joseph 
had  property  in  Nazareth,*  and  Mary  in  Bethlehem,f 
he  and  she  were  far  from  being  rich;}; 

The  marriage  had  not  yet  taken  place.  Mary  was 
living  with  her  parents  or  possibly  with  her  elder  sis- 
ter.§  And  on  that  great  day  when  the  astounding, 
the  wholly  unexpected  annunciation  was  made  to  her, 
things  were  going  on  in  Nazareth  as  usual,  just  as  they 
had  been  in  Jerusalem,  when,  six  months  before,  Gabriel 
had  visited  that  city.  She  may  have  been  by  the  side 
of  the  city  fountain,  or  in  a grotto,  as  the  Greek  and 
Latin  traditions  respectively  declare.  Or  she  may  have 
been  upon  some  hill-side,  meditating,  amid  the  exuber- 
ant life  and  beauty  of  a Galilsoan  spring,  upon  the  works 
and  word  of  God.  But  mos^  probably  she  was  in 
her  quiet  home,  and  amid  the  ordinary  circumstances 

[*Lk.  ii,  39,  “own  city.”  But  the  phrase  may  mean  no  more 
than  that  Nazareth  was  his  place  of  residence.] 

[fSee  page  51,  note.'] 

[fFor  instance  of  decayed  royal  families,  see  Geikie,  Life  of 
Christy  cliap.  viii.] 

[§See  pg.  ] 


58 


THE  HOLY  LIFE. 


of  life.  So  the  participle  eiseelthoon^  coming  in^  vs.  28, 
Suggests.  It  was  possibly  the  hour  of  evening  prayer 
(Dan.  ix,  21),  the  hour  when  thousands  of  her  fellow- 
countrymen  were  before  God.  She  was  alone  in  her 
own  room.  The  hush  of  the  hour  was  over  all  nature. 
In  sympathy  with  this  repose  she — for  inspiration 
comes  only  to  the  Leart  prepared  for  it — was  in  rapt 
and  holy  contemplation,  and  in  earnest  prayer.  Sud- 
denly was  she  startled  by  the  most  unexpected  presence, 
of,  seemingly,  an  ordinary  man.  It  was  the  angel 
Gabriel.  With  the  same  care,  gentleness  and  grace  as 
those  which  had  marked  his  visit  to  Zachariah  six 
months  before,  he  now  stood  in  Maiy’s  humble  dwell- 
ing. With  a heavenly  salutation  he  introduced  himself 
to  the  child-like  woman:  ^TTail,  highly  favored,  The 
Lord  is  with  thee.’^  This  was  a true  ground  of  con- 
fidence (Judg.  vi,  12).  The  verb  chaire^  found  only, 
elsewhere,  in  Eph.  i,  6,  signifies,  not  self-produced  ex- 
cellence or  holiness,  but  a gracing  or  making  agree- 
able.* And  the  literal  translation  of  the  past.  per.  par. 
Icecharttoomenee  is,  ‘dhat  hast  had  bestowed  upon,  a 
free  gift  of  grace.’’  The  two  verbs  describe  Mary’s 
win  le  spiritual  state,  as  specially  made  such  by  the 
bestowment  of  grace. 

The  sight,  and  especially  the  salutation  of  the  strange 

["^Though  charitas  is  not  found  in  classical  writers,  tlie  anal- 
ogy of  all  verbs  in  ooo  must  rule  it  to  mean  ilie  passing  of  the 
action  im[)lied  in  the  radical  substantive  charis  on  the  object  of  the 
verb.  Hence  the  meaning  is  not ‘dull  of  grace”  as  the  Vulgate 
puts  it,  but  “fav.;red  by  the  conferring  of  grace.”  And  this  is  its 
meaning  in  the  only  other  place  where  it  is  found  in  the  New 
Testament,  Alford,  in  loco.\ 


THE  HOLY  LIFE. 


59 


person  awakened  in  her  a troubled  feeling — a feeling 
very  natural  to  a young  girl  under  such  circumstances. 
But  she  preserved  her  presence  and  serenity  of  mind — a 
fact  apparent  in  the  ^‘dielogizato  revolved  in  mind^  con- 
sidered^ potajoosy  %vhat  kind^  as  to  matter  and  character, 
this  salutation  might  be.’^ 

Having,  by  his  salutation,  prepared  her  for  what  was 
coming,  and  by  his  ‘dear  not,  Mary,  for  thou  hast 
found  favor  with  God”,  removed  all  troubling  impres- 
sions from  her  mind,  Gabriel  proceeds  to  deliver  his 
message.  The  signal  mark  of  the  Divine  favor  towards 
her  he  declares  is,  that  she  shall  have  a Son  whom  she 
shall  call  Jesus,  L ‘‘Jehovah  saves^'^^  and  whose  char- 
acter he  describes  in  the  most  exalted  strains.  He 
shall  be  great  intrinsically,  i,  e.^  in  all  that  constitutes 
true  greatness.  He  shall  sustain  a most  peculiar  and 
mysterious  relation  to  the  Highest  (Elion)^  shall,  by 
creation  (vs.34)  be,  be  recognized  to  be,  and  be  called, His 
Son,  shall  have  a personal  and  official  superiority  un- 
paralleled and  unique,  and  shall  be  the  heir  of  the 
theocratic  royalty.  “The  Lord  God — the  Creator’s 
name  in  His  covenant  relation  to  Israel,  and  also  to 
man,  as  we  shall  see — shall  give  Him  the  throne  of 
His  father  David,  and  He  shall  reign  over  the  house  of 
Jacob  forever;  and  of  His  kingdom  there  shall  be  no 
end.”  These  words  could  hardly  fail  to  present  to  her 
mind  with  a clearness  sufficient  to  be  understood,  that 
she  was  to  become  the  mother  of  a Son,  who,  as  her 
heir,  was  to  possess  her  title  to,  and  sit  upon,  David’s 
throne.  And  these  latter  words  she  could  have  under- 


60 


THE  HOLY  LIFE. 


stood — not  in  the  spiritiialing  sense  which  modern  in- 
terpretation, ignoring  the  facts,  (a)  that  the  Jews’  re- 
jection of  Jesus  changed,  temporarily,  tlie  regular  order 
of  history,  and  (b)  that  the  literal  fulfillment  is  yet  to 
be,  give  them,  but — only  in  their  literal  sense.  For 
this  was  the  common  understanding  of  the  Messianic 
prophecy  by  all  who  ‘‘waited  for  the  Kingdom  of  God.” 

These  words  are  simple,  easily  understood,  and  must 
be  taken  in  their  natural  and  literal  sense.  The  birth 
name,  career  are,  so  must  the  throne  of  David,  and 
the  kingdom  be.  It  must  be  the  throne  of  the  theo- 
cratic kingdom  in  all  the  sweep  of  the  original  bestow- 
ment  to  Abraham.  For  the  term  “house  of  Jacob” 
comprehends  all  the  twelve  tribes.  And  this  kingdom 
viewed  in  the  light  of  the  prophecies  concerning  it 
such  as  Is  ii,  2-4,  seems  to  embrace  within  its  sweep, 
all  the  nations  of  the  earth.  We  must  not  therefore 
allow  the  fact  of  Israel’s  rejection  of  the  Messiah  to 
tempt  us  to  escape  a difficulty,  by  giving  a figurative 
interpretation  to  the  words,  or  to  check  onr  faith  in  the 
ultimate  literal  fulfillment  of  these  promises. 

But  the  words  surely  comprehend  more  than  this 
King’s  relation  to  Israel.  Had  the  angel  stopped  at 
eis  tons  aioonas^  to  the  ages^  it  might  be  so  limited. 
And  this  phrase  docs  so  limit  it  as  to  the  house  of 
Jacob,  But  he  adds,  that  of  His  kingdom  ouh  estin 
teloSj  there  shall  he  no  end — quite  a different  pluase. 
It  is  to  be  endless,  therefore  must  extend  beyond  the 
bounds  of  time.  Hence  it  cannot  be  limited  by  any 
political  boundaries.  Hence  it  is  more  than  terrestrial. 


THE  HOLY  LIFE. 


61 


And  hence  whatever  political  ideas  may  be,  divinely, 
attached  to  it,  these  must  be  subordinated  to  the  spiritual 
conception  which  belongs  to  the  ‘‘have  no  end”  of  this 
kingdom;  which,  hence  must  be  boundless  in  extent, 
and  limitless  in  duration. 

These  w^ere  astounding  statements.  They  seemed  to 
her  incomprehensible.  So  did  it  that  she  should  be  the  one 
so  higlily  favored  of  the  Lord,  But  they  rested  upon  the 
Divine  autliority;  and  they  were  received  with  unques- 
tioning confidence.  The  unparalleled,  as  unexpected,des- 
tination,  was  received,  as  conferred,  not  on  the  ground  of 
anything  in,  or  of  herself,  but  as  solely  the  expression  of 
the  choice  of  pure  grace.  She  seemed  to  feel  instinctivly, 
that  the  angel  was  not  speaking  to  her  of  a son  by  Jo- 
seph. Nor  did  she — as  is  evident  from  her  remark 
in  vs.  34 — have  the  thought  that  another  man  was  to  be 
the  father  of  the  child.  The  promised  fact  was  to  her 
wholly  contrary  to  the  hitherto  unbroken  law  of  hu- 
man succession.  Hence,  utterly  unable  to  get  hold  of 
this  profound  mystery,  she,  in  honest  ignorance,  with 
the  astonishment  of  a heart  pure  and  undefiled,  and 
wdth  the  natural  questioning  of  innocence,  put  to  the 
angel  the  believing  inquiry,  “how  shall,  “iestai^y^ — not, 
can — “this  thing  be?”  The  question  assumes  that  the 
extraordinary  event  shall  be,  but  the  how?  the  manner 
in  which  it  will  be  brought  about?  this  she  desired  to 
know. 

This  question  gave  opportunity  to  the  angel  to  give 
testimony  exceedingly  precious,  upon  a point  exceeding- 
ly important;  and  which,  perhaps,  might  otherwise  not 


62 


TflE  HOLY  LIFE. 


have  been  given.  With  that  heavenly  chastity  which 
belongs  only  to  pure  spirits,  and  in  words  of  surpassing 
sacredness  and  delicacy  divine, — words  which  recall 
Isaiah’s  sublime  prediction — he  described  the  singular- 
ity  and  sanctity  of  that  coming  birth.  He  touched  up- 
on themes  the  most  delicate,  and  his  pure  words  rise 
to  the  height  of  inspired  song.  His  words  dunamis 
Ilujpsistou  episkiasei  se  explain  the  idea  in  his  Pneuma 
Ilagios  epileusetai.  By  the  pure  power  of  the  Spirit 
gently  and  efficaciously  overshadowing  her  would  the 
Divine  purpose  be  accomplished.  Therefore  thatHoly 
Tiling  whicli  shall  be  born  {ek  Theou^i^  a gloss)  shall  be, 
and  be  recognized  to  be,  “the  Son  of  God.”  And  though 
usually  in  the  New  Testament  the  term  whyos^  or  ho 
whyos  Thenu  is  used  in  the  metaphysical  sense,  and 
denotes  Jesus’  eternal  relation  as  God  to  God,  yet 
here  the  absense  of  the  article,  in  both  whyos^  Theou  and 
%ohyos  Ilupsistos  indicates,undeniably, — as  it  does  in 
Heb.  V,  8- — Jesus’  human  nature.  This  coming  One 
was  to  be  the  Son  of  God  in  the  sense  in  which  Adam 
was  His  Son. 

Then,  to  her  unquestioning  faith,  the  angel  gave  an 
unsought  sign  of  the  omnipotence  of  God:  “Behold, 
thy  cousin  Elizabeth,  she  also,  &c.  And  in  the  “she  also 
&c.,”he  pointed  out  the  relations  and  connection  of  the 
tacts  thus  brought  together.  Ar.d  in  the  “'with  God 
nothing  is  impossible” — no  word  of  His  shall  be  void  of 
power  and  success — he  showed  the  certainty  of  this  fact 
Iromthe  other  fact  which  he  gave.  The  fact  must  occur, 
for  with  God  nothing  is  impossible. 


THE  HOLY  LIFE. 


63 


This  was  a call  to  a trust  which,  to  her  pure  mind, 
involved,  seemingly,  a sacrifice  dearer  than  life.  It 
placed  her  in  a position  fitted  to  awaken  feelings  the 
most  painful  and  embarrassing.  But  startling  as  was  the 
call,  in  both  its  unexpectedness  and  character,  the 
assurino^  word  of  the  raessacfc  relieved  her  mind  of  all 


perplexity.  The  Holy  Spirit  could  not  possibly  do 
her  virgin  purity  and  innocence  any  harm.  And  her 
profound  and  living  faith  in  the  goodness  of  God  rap- 
idly ripened  into  a faith  most  extraordinary,  and  able 
to  lift  Imr  up  to  the  exalted  position,  to  which  she  had 
been  called.  Promptly,  and  in  a most  loyal  and  be- 
coming way,  she  responded  to  the  Divine  proposal:  ^‘be- 
hold the  handmaid  of  the  Lord;  be  it  unto  me  accord- 


ing to  thy  word’’ — an  expression  of  obedient  submis- 
sion, patient,  longing  expectation,  and  sublime,  heroic 


faith  such  as  never,  before  fell,  nor  since  has  fallen  from 
human  lips.  Instantly  the  work  was  done.  Instantly  her 
heart  was  filled  with  The  Spirit,  who  prepared  her  body 
to  be  the  mother  of  the  Son  of  The  Highest.  Exalted, 
thus,  to  a position  in  which  she  stands  alone  in  her 
sex,  she  henceforth  became  for  the  race,  the  most  per- 
fect type  of  human  receptivity  in  regard  to  the  work  of 
God. 


The  angel  departed  from  her,  and  she  at  once  hast- 
ened to  take  that  step  which  her  judgment,  under  tlie 
guidance  of  The  S])irit,  saw  was,  under  the  extraordi- 
nary circumstances,  best. 


64: 


THE  HOLY  LIFE. 

Section  III. 

Mary's  Visit  to  Elizabeth,  then  at  her  Home  in 
THE  Hill  Country  of  Judah. 

Time:  April  B.  C.  5. 

There,  and  then,  the  incidents  given  in  Luke  occurred.  There, 
Mary  remained  until  June  when  she  relumed  toKazareth, 
where  the  incident  mentioned  by  Matthew  occurred. 

Luke  i,  39-56 

And  Mary  arose  in  those  days,  and  went  into  the  hill 
country  with  haste,  into  a city  of  Judah;  and  entered 
into  the  house  of  Zachariah,  and  saluted  Elizabeth. 

And  it  came  to  pass,  that,  when  (as,  hoos)  Elizabeth 
heard  the  salutation  of  Mary,  the  babe  leaped  in  her 
womb;  and  Elizabeth  was  filled  with  the  Holy  Spirit: 
and  she  spake  out  with  a loud  voice,  and  said, 

Blessed  art  thou  among  women. 

And  blessed  is  the  fruit  of  thy  womb. 

And  whence  is  this  to  me, 

That  the  mother  of  my  Lord  should  come  to  me? 

For  behold,  as  soon  as  the  voice  of  thy  salutation 
sounded  in  mine  ears, 

Tlie  babe  leaped  in  my  womb  for  joy. 

And  blessed  is  she  that  believed: 

For  there  shall  be  a fulfillment  (teliosis)  of  those 
things 

Which  were  told  her  of  the  Lord. 

And  Mary  said, 

My  soul  doth  magnify  the  Lord, 

And  my  spirit  hath  rejoiced  in  God  my  Saviour. 

For  He  liath  looked  upon  the  low  estate  of  His  hand- 
maiden: 

For  behold,  from  henceforth  all  generations  shall  call 
me  blessed. 

For  He  that  is  mighty  hath  done  for  me  great  things; 
And  holy  is  His  name. 


i’HE  HOLY  LIFE. 


65 


And  Bis  mercy  is  unto  generations  and  generations 
On  them  that  fear  Him. 

He  hath  shewed  strength  with  his  arm; 

He  hath  scattered  the  proud  in  the  imagination  of 
their  lieart. 

He  hath  put  down  princes  from  their  thrones, 

And  liath  exalted  them  of  low  degree. 

The  hungry  He  hath  filled  with  good  things; 

And  the  rich  He  hath  sent  empty  away. 

He  hath  holpen  Israel  His  servant, 

That  He  might  remember  mercy 
fAs  He  spake  unto  our  fathers) 

Toward  Abraham  and  his  seed  for  ever. 

And  Mary  abode  with  her  about  three  months,  and 
returned  to  her  own  house  in  Nazareth. 

Joseph’s  troubles.  HowT  Now  the  birth  of  Jesus 
removed.  Nazareth.  Slim-  y Christ  was  on  this  wise: 
mer,B.0. 5.  Matt,  i, 18-25.  J When  His  mother  Mary  was 
espoused  (had  been  betrothed)  to  Joseph,  before  they 
came  together,  she  was  found  with  child  of  the  Holy 
Spirit.  Then  Joseph  her  husband  being  a just  man, 
and  not  willing  to  make  her  a public  example,  was 
minded  to  put  her  away,  hy  divorce^  privily. 

But  while  he  thought  on  these  things,  behold,  the 
(an  R.  Y.)  angel  of  the  Lord  appeared  unto  him  in  a 
dream,  saying;  Joseph,  thou  son  of  David,  fear  not  to 
take  unto  thee  Mary  thy  wife:  for  that  wliich  is  con- 
cieved  (begotten,  genneethen)  in  her  is  of  tlie  Holy 
Spirit.  And  she  shall  bring  forth  a son:  and  thou  shalt 
call  His  name  Jesus:  for  (it  is)  He  (that)  shall  save 
His  people  from  their  sins. 

Now  all  this  was  done  (is  come  to  pass,  R.  V.),  that 
it  might  be  fulfilled  which  was  spoken  by  the  Lord 
through  {dia)  the  prophet,  (Is.  vii,17),  saying, 


66 


THE  HOLY  LIFE. 


Behold  the  (h^ee)  Virgin  shall  be  with  child, 

And  shall  bring  forth  a son, 

And  they  shall  call  his  name  Immanuel;  which, 
being  interpreted  is,  God  with  us.* 

Then  J oseph  being  raised,  (arose  R.  V.)  from  his  {tou^ 
the)  sleep,  did  as  the  angel  of  the  Lord  had  bidden  him, 
and  took  unto  him  his  wife:  and  knew  her  not  until 
she  had  brought  forth  her  first-born  son.f 

Mary  did  not  communicate  to  Joseph,  nor  to  any  one 
in  Nazareth,  what  had  been  said  to  her  and  liad  taken 
place  with  her.  She  had  nothing  to  confess,  for  she  had 
done  no  wrong.  Her  modesty  forbade  her  to  speak  of 
this  as  a signal  favor.  This  would  have  savored  of 
sdf-exultation.  Even  liad  she  spoken  of  it,  her  testimo- 
ny would  have  gone  for  nought.  Everything  connected 
with  the  fact  was  Divine,  It  was  at  once  a necessity 
and  a duty  to  trust  all  to  God.  This  she  could  do  safely. 
This  she  did.  She  left  the  whole  matter  in  His  hands. 
And  at  once,  after  the  occurrence — as  is  seen  in  the 
‘'arose. . . .and  went  in  liaste”;{; — she  left  her  home  on  a 
visit  to  Elizabeth,  who  was  then  at  her  own  home,  in  a 
city,  in  the.  hill-country  of  Judah — perhaps  Hebron. 
The  distance  was  about  84  miles — 05  to  Jerusalem 

[*Is.  vii,  14.  Mathew  has  /i.ee  partlienos,  the  virgin — not  (a) 
as  in  E.  V.  And  tlie  prophecy  wiiich  he  quotes  lias  the  He- 
brew ideaofthe  definite  article.  And  this  liiniis  it.  Not  any  vir- 
gin, but  the  particular  virgin  designated  shall  Ac.  And  this  agrees 
with  that  most  ancient  prophecy,  in  Gen  iii,  “her  seed  which 
evidently  refers  to  some  one  to  be  born  of  a woman  without  the 
intervention  of  a man.] 

l^Pro^ofoTcon  first-born  is  wanting  in  Sin.  Vat:  in  the 
Eayptian  ver,  and  is  omitted  by  Lachmann,  Tischendorf,Tregellis 
and  Alford.  Lange  retains,  and  Meyer  defends  it.  Dr.Schaff.J 

[]But  see  Ebrard  Gospel  Hist.  pg.  172.j 


The  holy  life. 


67 


and  19  thence  to  Hebron — and  the  journey  would 
occupy  four  days.  She,  accompanied  by  whom  we  know 
not,  may  have  gone  along  the  great  road  through  Nain, 
where  afterwards  her  great  Son  raised  a widow’s  son 
to  life,  and  by  Endor — famous  from  unhappy  Saul’s  rela- 
tions to  its  witch — through  Samaria,  and  on  by  Bethel, 
to  Hebron.  Or,  crossing  the  Jordan  at  Scythopolis,  she 
may  have  passed  down  its  eastern  bank  to  “the  fords  of 
Jordan,”  then,  having  recrossed  the  sacred  stream,  gone 
on, through  Jerusalem,  to  the  city  where  Elizabeth  dwelt. 

After  affection’s  salutations  had  been  exchanged,  she 
confided  to  her  relative  the  angel’s  visit  and  announce- 
ment, her  simple  acceptance  of  her  amazing  destiny, 
and  the  fact — as  is  seen  in  the  phrases,  “the  fruit  of 
thy  womb,”  and  “the  mother  of  my  Lord,”  vs.  42,  43 — 
that  the  incarnation  had  already  been  accomplished. 
At  her  salutation,  Elizabeth  felt  her  own  babe  leap  in  her 
bosom.  She  was  filled  with  delight, — so  the  word, 
“blessed”  suggests — at  the  sight  of  the  calm  happiness 
suffused  over  Mary’s  face.  Higher  yet,  she  was  filled 
with  the  Holy  Spirit,  and  in  lofty  strains  of  inspiration 
she  poured  forth  from  her  full  heart,  high  and  noble 
thoughts.  The  most  psalm-like  tone  runs  throughout 
her  strains — a fitting  dress  for  them,  and  for  a woman’s 
homage  to  the  coming  One,  and  a noble  prelude  to  Ma- 
ry’s Magnificat. 

Scarcely  had  the  notes  of  Benedictus  died 

away,  when  Mary,  in  full- voiced  tones,poured  forth  from 
her  full  soul  that  psalm  which  recalls  Hannah’s  song  of 
praise, (1  Sam.  ii), which  forms  part  of  the  regular  morning 


68 


THE  HOLY  LlFfi. 


service  of  the  Church  of  England,  and  which  resounds  in 
her  sanctuaries  on  every  Lord’s  Day.  Throughout  it, 
royal  majesty  reigns.  It  is  burdened  with  the  loftiest 
raptures.  It  breathes  the  sentiment  of  deepest  repose, 
of  calmest  and  sweetest  solemnity;  and  it  grows  not  old 
with  age. 

The  salutation  passed, Mary  abode  with  Elizabeth  three 
months.  Hallowed  hours  were  these  to  those  holy 
women.  And  most  fragrant  with  grace  was  their  com- 
munion with  each  other,  and  with  God,  as  they  waited, 
in  patience.  His  slowly  accomplishing  will. 

At  the  close  of  this  period  Mary  left  Elizabeth,  short- 
ly before  John  was  born.  She  returned  to  her  own 
home — a fact  which  shows  that  Joseph  had  not  yet 
taken  her  to  his  home,  as  liis  wife.  But  her  situation  be- 
coming known,  Joseph  was  placed  in  great  perplexity.* 
Her  pure  character  seemingly  was  ruined.  His  prospects 
were  blighted.  His  happiness  was  gone.  But  being  a just 
man,  he  would  not,  on  the  one  hand,  countenance  a 
wrong,  nor  on  the  other,  inflict  what  might  be  a cruelty. 
The  law  pronounced  death,  by  stoning,  upon  unfaithful- 
ness in  one  betrothed.  But  it  also  allowed  a private 
divorce.  This  Joseph  could  legally  gi  ve,without  assigning 
reasons.  This  could  be  effected  with  the  least  pain  and 
offense.  This  he  proposed  to  do,  aplmin^  dismiss, 
her  formally ,by  a written  declaration  (Djut.  xxiv,  1);  yet 
do  it  lathra,  secretly  i.  e,,  without  mentioning  the  cause. 

But  while  he  thought  on  these  things,  he  was  divine- 

pNothiug  could  be  less  like  a myth  than  this  perplexity  of 
Joseph.] 


THE  HOLY  LIFE. 


69 


ly  informed  of  tlie  true  state  of  the  case.  An  angel 
appeared  to  him  in  a dream,  with  a message  from  God. 
And  his  word  suggests  that  the  facts  concerning  the  ap- 
pearance and  message  of  Gabriel  to  Mary  were  now  made 
known  to  him  for  the  first  time.  ^‘Fear  not,  Joseph,” 
said  the  angel,  ^ to  take  unto  thee  Mary  Ihy  betrothed 
wife.  Tliat  which  is  conceived  in  her  is  ek  Pueuma^ 
from  The  S pirif'^ — the  eh  marking  Him  as  the  creative 
cause.  ‘-And” — not  as  it  was  said  of  Elizabeth,  ^^she 
shall  bear” — but,^^she  shall  bring  forth  a son,*  and  thou 
shalt  call  His  name  Jesus,  for  He  shall  save  His  people” 
— i.  the  Jews,'  in  contrast  with  ethnoi^  Gentiles^ 
‘‘from  their  sins” — from  the  sins  themselves  as  well  as 
from  their  punishment.  The  result  this  {hina^  in  order 
that  &c.,)  of  a Divine  intention  long  before  de- 
clared through  the  prophet. 

No  information  could  be  more  grateful  to  the  troubled 
man.  It  swept  away  every  doubt  and  suspicion.  The 
purity  of  his  bride  was  as  spotless  as  the  light  of  the 
sun.  He  bowed  to  the  Divine  assurance.  He  accepted 
the  Divinely  bestowed  trust  and  conferment.  The  es- 
pousal was  at  once  heartily  and  publicly  ratified  by 
the  religious  rites,  called  “the  covenant  of  her  God’’ 
(Prov.  iii,  17).  And  great,  doubtless,  were  the  rejoic- 
ings on  that  day  when  Joseph  took  his  bride  from  her 
home  to  his  own. 

All  the  usual  marriage  ceremonies  were,  doubtless, 
observed.  The  virgin-bride  prepared  herself  for  her 

[*See  Matt,  i,  19,  Ek  hees  egenneethee^  lesous^  from  whom  was 
horn  Jesus,  who  to  distinguish  from  others  of  the  same  name, 
Matthew  declares,  was  called  “Christ,” his  official  uamc,j 


70 


THE  HOLY  LIFE. 


husband.  Having  taken  the  indispensable  bath,  she 
put  on  her  wedding  attire.  Her  robes  of  spotless  white, 
whose  ample  border  concealed  her  feet,  were  fragrant 
with  perfumes,  and  were  girded  with  the  indispensable 
and  peculiar  girdle,  called  kishhusim.  She  was  decked 
with  the  customary  bridal  jewels.  Over  robes  and 
jewels  was  thrown  the  tsaiphy  or  veil.  This  was  of 
ample  dimensions,  fine  texture,  and  handsome  appear- 
ance. It  covered  her  face  and  whole  person.  It  was 
worn  as  at  once  a symbol  of  womanly  purity,  and  of 
submission  to  her  husband;  and  had  been  worn  by  all 
brides  since  the  day  when  Kebekkah,  thus  robed,  had 
met  the  approaching  Isaac.  Thus  ready,  adorned  as  a 
bride  for  her  husband,  she  and  her  maidens  awaited  his 
arrival. 

At  the  appointed  time — usually  it  was  late  in  the  eve- 
ning— he  made  his  appearance.  His  wedding  dress  was 
fraOTant  with  sweet  odors.  On  his  head  was  the  hand- 

o 

some  turban  called  pear,  and  the  nuptial  garland.  He 
was  attended  by  liis  groomsmen,  called  “companions,” 
and  children  of  the  bride  cliamber;”  and  by  his  friends, 
each  one  bearing  a small  hand  lamp  (Matt,  xxv,  7). 
The  procession  was  attended  by  servants  bearing  flam- 
beaux, and  headed  by  a band  of  musicians.  His  ap- 
proach to  the  home  ot  the  bride  was  announced  by  the 
cry,  “Behold  the  bridegroom  comethr  go  ye  out  to 
meet  him.”  As  he  drew  near,  the  bride  and  her  com- 
panions went  forth,  and  the  groom  conducted  the  whole 
party  back  to  his  own  home.  On  the  way  the  company 
was  joined  by  a party  of  maidens  which  had  been  wait- 


THE  HOLY  LIFE. 


71 


ing  to  catcli  it  as  it  passed,  and  was  gazed  at  by  the 
citizens  as  it  moved  through  the  streets.  When  his 
house  was  reached  the  guests  were  clad  in  wedding  gar- 
ments, furnished  by  the  groom.  Then  the  religious 
ceremonies  were  performed,  closing  with  a blessing  on 
tlie  newly  married  pair.  The  marriage- feast,  an  essential 
part  of  the  ceremony,  was  then  partaken  of  by  the  family 
and  guests.  This  over,  the  groom  was  allowed  for  the 
first  time  to  enter  into  direct  communication  with  the 
bride.  And  as  ^‘tlie  friend”  heard  the  voice  of  the 
bridegroom  conversing  with  the  bride,  he  was  filled 
with  joy.  This  w^as  assurance  to  him  of  the  success  of 
his  share  in  the  work  (Jn.  iii,  29).  Then  followed  the 
conducting  of  the  bride,  closely  veiled,  to  the'  bridal 
chamber,  cheder^  and  the  seating  her  under  a canopy, 
cliuppali^  prepared  for  her  reception.  This  closed  the 
ceremonies.  The  guests  departed,  and  the  newly-wed- 
ed  pair  were  enrolled  among  the  families  of  Israel. 

Through  such  ceremonies  as  these  Josejih  took  Mary 
to  his  own  home.  Intimately  acquainted  from  the 
angel’s  word  with  all  the  facts,  he  respected  all  the 
sanctities  of  his  pecular  position,  and  stood  ready  to  be 
recognized  as  the  father  of  the  expected  child.  Thus 
could  the  child  legally  inherit  his  title  to  the  theocratic 
throne.  And  thus  his  natural  sensibilities,  like  Mary’s 
pious  ignorance,  became  the  occasion  for  the  complete 
protection  of  Jesus’  humanity  from  all  blasphemous  at- 
tacks. 


72 


THE  HOLY  LIFE. 


The  Miracnlous  Conception  is  nniformily  announced 
in  the  Gospels,  and  mentioned  or  implied,  as  a fact,  in 
the  Epistles.  In  these  latter  we  have,  as  the  judgment  of 
the  early  church  upon  the  subject:  ^^a  body  hast  thou 
prepared  Me;”  ^^as  the  children  are  partakers  of  flesh 
and  blood,  He  Himself  also  took  part  of  the  same;” 
‘‘God  sent  forth  His  Son  genonemoii  ek  gunikos^ 
genomenon  hupo  nomon^  made  from  a woman^  made 
under  the  lawP  Nor  is  it  given,  in  either  the  Gospels 
or  Epistles  as  a curious  question  about  which  men  may 
differ,  nor  as  an  abstruse  doctrine  to  exercise  the  intel- 
lect of  the  learned.  But  it  is  ever  emphasized  as  an 
essential  part  of  Christian  truth  which  must  be  accepted 
intelligently,  heartily,  and  without  reserve,  by  all  who 
would  receive  Jesus  as  a personal  Saviour.  And  this 
acceptance  of  it  as  a living  truth  must  be  such,  that  it 
can,  and  will  be  held  fast,  and  firmly  maintained,  al- 
ways, every  where,  and  at  whatever  personal  cost.  If 
it  be  not  a fact,  redemption  has  no  foundation;  the 
world  no  Champion;  man  no  Fountain  whence  shall  is- 
sue streams  for  his  refreshment;  and  union  with  God  is 
an  impossibility. 

And  the  idea  of  the  incarnation  of  the  Son  of  God  is 
now  found  in  the  concioiisness  of  believers.  We  can 
trace  its  history  back  to  the  days  of  the  Apostles  and  of 
the  contemporaries  of  Jesus.  Beyond  that  all  trace  of  it 
is  lost.  We  find  it  a living  idea,  having  its  roots  in 
Je-us  of  Nazareth.  It  regards  Him  as  a Man  and  also 
as  the  Son  of  God — His  birth  human,  HivS  parentage 
Divine.  It  must  therefore  have  sprung  into  being  in 
connection  with  Him. 

At  once  the  question  arises,  how  did  it  originate?  Jt 


THE  HOLY  LIFE. 


73 


cannot  be  said  that  it  was  suggested  by  the  facts  of 
His  birth?  For  though  some  of  these  were  extraordi- 
nary, yet  His  entrance  into  His  place  in  the  course  of 
historical  events  was  such  as  all  other  entrances  are. 
Nor,  that  it  was  suggested  by  His  extraordinary  char- 
acter and  the  greatness  of  His  career.  For,  the  second 
time  that  He  was  ever  addressed,  and  that,  too,  before 
He  had  entered  upon  that  career,  and  by  a young  man 
too  who  had  never  seen  nor  heard  of  Him,  He  was  salu- 
ted as  the  Son  of  God  (Jn.  i,  49).  That  salutation  he  ac- 
cepted then,  as  He  ever  did  afterwards. 

If  it  had  no  foundation  in  fact  Jesus  was  a charlatan. 

But  how  did  it  originate  in  that  young  man’s  mind? 
By  his  study  . of  Hindoo  mythologies?  In  these  it  is 
true  that  there  are  many  incarnations.  But  a compar- 
ison of  these  with  that  of  Jesus  shows  differences  so 
many,  radical,  and  vast,  that  it  is  simply  impossible  to 
suppose  that  the  idea  of  it  originated  from  them.  Be- 
sides, we  have  not  one  shred  of  evidence  that  any  Gal- 
il^ean  in  the  days  of  Jesus  had  ever  even  heard  of  the 
mythologies  of  India.  And  even  if  he  had,  the  adaman- 
tine wall  by  which  Judaism  had  surrounded  itself  would 
have  prevented  them  from  making  upon  the  Jewish 
mind  the  slightest  impression. 

The  same  remark  is  true  of  the  mythologies  of 
Greece.  With  them,  perhaps,with  the  Greeks  surely, Jews 
had  an  acquaintance  more  or  less  extensive.  If  so,  tliey 
must  have  seen  that  to  the  Greeks  their  gods  were  created 
beings,  tp  whom  embodiment  was  a necessary  condition 
of  existence,  and  not  a state  voluntarily  assumed.  This 


74  THE  HOLY  LIFE. 

must  have  shown  them  the  immeasurable  distance 
l)etween  their  and  the  Grecian  conception  of  God. 
Hence  Grecian  thought  could  not  have  suggested  to 
him  the  Christian  idea  of  incarnation. 

Nor  could  it  possibly  have  come  to  Nathaniel  and 
others  from  their  Hebrew  thinking.  It  originated  not 
in  the  learned  classes.  It  was  too  stupendous  a 
thought  to  have  started  in  the  mind  of  the  unlearned. 
It  was  an  idea  foreign  to  the  whole  range  of  Hebrew 
ideas.  Their  high  regard  for  marriage,  and  their  ab- 
horrence of  an  uii- wedded  life  and  of  all  violations  of  the 
sanctity  of  the  wedded,  would  shut  out  from  their  minds 
all  conception  of  any  one  ever  being  born  of  a virgin. 
Their  conception  of  God  as  One,  incorporeal,  and  tilling 
both  eternity  and  immensity  with  His  presence,  pre- 
cluded them  from  imagining  that  He  could  become  in- 
carnate, or  sustain  such  immanent  relations  as  those  of 
Father  and  Son.  They  expected  the  Messiah,  but  re- 
garded Hin  as  only  a superior  man.  And  when  Jesus 
claimed  co-equality  with  God,  they  regarded  Him  as  a 
blasphemer. 

Judaism  could  not  possibly  have  suggested,  or  evolved 
the  idea.  Yet  in  Jews  it  was  first  found.  To  some, 
as  to  Nathaniel,  it  came  like  a flash  of  truth;  to  some, 
as  to  the  disciples,  it  came  gradually;  to  some, as  to  Paul, 
only  through  and  after  the  most  violent  agitations  and 
conflicts.  But  come  how  it  might,  it  came.  It  planted 
itself  firmly,  as  a*living  truth,  in  the  conciousness  of 
sturdy  fishermen,  men  of  little  learning  but  of  largecom- 
mon  sense,  and  of  cultured  scholars  as  well,  whose  every 


THE  HOLY  LIFE. 


75 


prepossession  was  against  it.  It  penetrated,  prevaded, 
held  fast  both  intellect  and  heart;  and  it  so  powerfully 
moved  the  voice  that  it  was  proclaimed  with  amazing 
earnestness,  far  and  near,  and  with  the  unfaltering  as- 
surance of  its  reality. 

No  rational  explanation  of  the  existence  and  power 
of  the  idea  can  be  given  except  this:  it  had  its  founda- 
tion in  a fact. 

Neither  Jesus  nor  his  parents  ever  alluded  publicly 
to  this  most  sacred  mystery.  Most  probably  Mary,  or 
perhaps  Jesus  in  his  confidential  conversations  with 
His  disciples,  furnished  the  facts.  The  Narratives  at 
least  bear  all  the  marks  of  a strictly  historical  charac- 
ter. In  their  concise  and  simple  details  of  the  calm 
and  unostentatious  entrance  of  the  Divine  into  the  hu- 
man— a movement  of  the  most  delicate  character — 
there  is  such  an  air  of  artless  reality  pervading  the 
whole  sketch,  such  a simplicity  and  tenderness,  such  an 
entire  absence  of  all  gnosticism,  mysticism,  effort  to 
produce  an  impression,  and  uncalled  for  subjective  re- 
flection, that  the  Narratives  bear  upon  their  every  line 
the  stamp  of  truthfulness.  The  impression  made  upon 
such  scholarly  and  honest  minds  as  those  of  Lange, 
Godet,  and  Ellicott  that  the  substance,  perhaps  the  very 
terms  of  his  narrative  came  to  Luke  from  the  Virgin 
herself,  is  that  which  comes  to  every  thoughtful  reader. 
The  statements  must  come  home  to  every  mind  open  to 
the  truth,  as  those  of  truth.  Matter  and  manner  alike 
are  solid,  deep,  Divine.  The  style  is, pure  and  lofty,  the 
words  are  those  of  daily  life.  The  natural  and  super- 


76 


THE  HOLY  LIFE. 


natural  are  both  confined  within  the  limits  of  strict 
sobriety.  The  details,  geographical  and  other,  impress 
upon  the  mind  the  conviction  that  both  Matthew  and 
Luke  regarded  the  miraculous  conception  as  a fact. 
The  former  teaches  it  in  his  omission  of  egennesthee^  he- 
gotten^  in  connection  with  the  birth  of  Jesus  (i  16), 
and  in  his  use  of  the  preposition  ek  {eh  Pneumatos 
Ilagiou)  in  vs.  18,  which  excludes  all  explanations  ex- 
cept this  one,  that  the  conception  was  from  the  Holy 
Spirit  only.  The  latter  teaches  it  not  only  in  Mary’s 
question,  and  in  Gabriel’s  answer  (i-31,  85',  but  also  in 
the  “dio  to  hagion^  wherefore  that  holy  &c.,”  (the  word 
is  neuter  so  impersonal)  ^^shall  be  called  the  Son  of  God,” 
— i.  in  the  sense  that  Adam  was,  (iii,  38) — all  which 
points  to  a life  of  a pure  humanity  as  a new  starting 
point  ot  life  for  man.  To  all  this  must  be  added  two 
very  significant  statements  in  the  Old  Testament.  One 
of  them,  given  just  after  the  Fall  of  man,  is  found  in 
the  sentence  pronounced  upon  the  serpent.  It  is  the 
words  ‘filer”,  i.  the  woman’s,  “seed” — a phrase  soused 
as  to  indicate  one  coming  of  the  woman  without  the 
intervention  of  a man.  The  other  was  given  centuries 
later,  through  the  prophet  Isaiah  (vii,  11).  It  runs  thus: 
“the” — not  “a”  as  in  the  E.  V., — “virgin  shall  con- 
ceive and  bear  a son,  and  shall  call  His  name  Imman- 
uel.” And  concerning  this  celebrated  passage  the  sev- 
erest and  most  searching  criticism  is  compelled  to  ad- 
mit the  following  tacts:  (a)  that  the  prophet  meant  by 
the  term  “the  virgin,”  a maiden  whom  he  names  not 
but  who  stood  before  his  mind  as  singled  out  for  a most 


THE  HOLY  LIFE. 


77 


extraordinary  purpose;  (b)  that  he  associated  no  earthly 
father  with  the  promised  child,  to  whom  his  virgin 
mother  would  give  the  name  Immanuel;  (c)  that  the 
child  would  be  God  in  bodily  manifestation,  and  there- 
fore, as  a super- human  Person,  a wonder;  (d)  and  that 
He  was  to  be  the  Messiah  whose  birth  and  reign  would 
bring  joy.  And  when  Jesus’  birth  is  mentioned  by 
Matthew  he  quotes  this  prophecy  as  fulfilled  in  that 
fact,using  also  the  definite  article  hee^the  virgin  shall  &c,. 
All  this  warrants  our  saying  that  the  fact  is  fully  estab- 
lished on  exegetical  grounds.  Though,  then,  the  mind 
cannot  penetrate  this  unfathomable  mystery  of  Divine 
wisdom  and  love,  it  can  receive  the  fact  with  unwavering 
confidence.  It  can  rest  in  the  assurance  that  the  an- 
nouncement, which  could  have  originated  only  in  the 
sphere  where  the  fact  was  accomplished,  bears  upon  its 
every  feature  the  stamp  of  Divine  authority. 

The  incarnation  as  a fact  is  not  impossible,  if  once  the 
existence  of  a personal  God  be  recognized.  Nature’s  laws 
are  not  chains  which  bind  Him  fast,but  chords  which  He 
controls  and  uses  at  will:  ^‘with  God  nothing  is  impos- 
sible.” The  impossible  is  not  the  Divine. 

Nor  is  the  fact  unworthy  of  God:  for  (a)  He  who  now 
formed  this  body  out  of  the  substance  of  the  mother, 
had  originally  formed  man’s  body  out  of  the  dust;  and 
(b)  by  this  creation  He  consummated  His  desire  and 
purpose  to  send  down  to  man  that  life  which  penetrates 
and  sanctifies  and  saves  humanity,  and  unites  it  to 
Himself. 

Nor  was  the  fact  unnecessary.  For  if  so  it  would  not 


78 


THE  HOLY  LIFE. 


have  occurred.  Aud  its  being  done  shows  that  for 
this  humanity  there  was  an  eternal  ground,  as  there  was 
for  both  the  old  humanity  and  for  the  world,  both  which 
as  actual,  rest  on  an  eternal  ideal  ground.  It  was  a 
consequence  of  the  superhuman  dignity,  and  the  basis 
of  the  moral  development  of  Jesus.  He  could  not  be 
man’s  Champion  and  Saviour  unless  He  became  Man- 
He  could  not  redeem  old  humanity  and  raise  it  to  des- 
tined perfection  unless  in  Him  the  covenant,  promise 
and  condition  of  the  old  human  past  be  maintained; 
unless  His  humanity  were  as  real  as  Adam’s,  though  in 
both  cases  the  conditions  of  origin  were  different  from 
ours. 

But  His  humanity  though  real,  must  be  both  new 
and  sinless.  Otherwise  He  could  not  be  the  Head  of 
a new  humanity, and  the  Beginning  of  the  new  creation. 
But  since  the  clean  cannot  come  from  the  unclean,  deri- 
vation from  humanity  by  the  will  of  the  flesh  would 
only  have  made  Him  part  of  a mass  corrupt  throughout. 
The  healthy  graft,  therefore,  which  was  to  bring  life  to 
a diseased  stock  could  not  be  originated  in  that  stock, 
but  must  be  grafted  in  it  by  a power  from  without.  And 
since  new  humanity  demands  a new  creative  act,  it 
must  be  formed  by  the  immediate  contact  of  the  Divine 
efficient  Cause  with  tlie  human  substance. 

And  this  is  what  the  history  affirms.  Zachariah  and 
Elizabeth,  like  Abraham  and  Sarah,  like  Isaac  and 
Bebekah,  like  Elkanah  and  Hannah,  were  witnesses  in 
themselves  that  all  their  strength  must  come  from  God. 
From  Him  came  the  special  gift  to  them — power,  when 


THE  HOLY  LIFE. 


79 


childless  and  stricken  in  years,  to  become  the  joyful 
parents  of  the  child  of  promise  which  leads  to  the  Pro- 
mised Child.  But  to  this  young  Yirgin  came  this  Child 
by  the  immediate*  act  of  God,  ‘^that  Holy  Thing  which 
shall  be  born  of  thee  shall  be  called  the  Son  of  God.” 
And  though  absolute  holiness  is  no  more  asserted  of  the 

D 

child  as  yet,  than  it  had  been  of  Adam,  yet  in  this  state- 
ment are  involved,  (a)  a purity  which  ordinary  mortals  do 
not  possess,  (b)  a personality  spared  from  being  interwov- 
en with  the  continuity  of  our  sinful  development,  (c)  the 
coalescence  of  so  much  of  our  humanity  as  was  homo- 
geneous to  its  Divine  origin,  and  (d)  the  constitution 
of  a humanity  having  in  itself  the  power  and  purity 
belonging  to  a directly  God-derived  origin — and  which 
could  develop  into  an  absolutely  perfect  holiness. 

And  His  mother’s  body  was,  for  this  once,  the  conse- 
crated temple  of  the  Efficient  Cause;  and  He  in  this  one 
action  did  something  which  is  entirely  alone.  From 
its  commencement  on  to  the  birth  of  Jesus,  He  over- 
shadowed her,  and  sanctified,  and  with  His  holy  power 

[*The  most  serious  difficulty  urged  against  this  fact  is  that 
we  have  no  example  of  tlie  origin  of  life  without  two  parents.  I 
would  not  dare  to  illustrate  this  sublime  fact  by  any  examples 
drawn  from  nature.  But  I may  be  permitted,  in  order  to  relieve 
the  difficulty  from  honestly  troubled  minds,  to  give  two  extracts: 
“It  is  now  universally  admitted  that  perfect  silk-worms  have  been 
reared  from  the  eggs  laid  by  a virgin  moth.”  (I.  Wallace,  Mirdclei 
and  Modern  Spiritual  ism  37,  Loud.  1875)  “Among  our  honey 

bees  a drone  arises  out  of  the  eggs  of  the  queen  if  they  have  not 
been  fructified,  a queen,  or  working  bee,  if  the  egg  lias  been 
fructified.”  Ileckel,  Hisf.  Creation  yo\.  1 pg.  197.)  Huxley,  Lyell, 
Mivert,  Owen,  all  recognize  as  a fact  that  the  law  that  perfect  in- 
dividuals may  be  virginally  born  extends  to  the  higher  forms  of 
life.  (J.  Cook  Lectures  on  Biology^  pg.  117.) 


tHE  HOLY  Lli^E. 


80 

filled,  her  mind  and  heart.  The  power  of  sin  was  sup- 
pressed, every  unsanctified  emotion  was  kept  away,  and 
holiness  supreme  was  for  the  whole  period  kept  alive 
and  active.  As  the  action,  so  the  result  was  unique. 
The  process  here,  though  on  a scale  of  greater  power^ 
corresponds  to  that  observed  in  man’s  original  founda- 
tion. There,  two  factors  concurred,  the  body,  formed 
out  of  the  dust,  and  the  Divine  Breath.  Here,  the  two 
factors  were,  (a)  the  germ  of  a human  personality  from 
the  substance  of  the  mother,  and  (b)  the  Holy  Spirit 
who  gave  it  developed  existence.  The  conduction  gives 
that  amazing  result  which  John  compresses  in  his  great 
saying  ^‘the  Word  was  made  flesh.”  The  human  factor 
is  the  link  which  unites  Jesus  to  our  humanity  (Gal.  iv, 
4).  The  Divine  factor  made  Him  like  Adam,  a. Man 
sprung  from  an  immediate  new  creative  act,  and  so  the 
Son  of  God.  He  inherited  and  felt  all  the  pains  and 
sorrows  which  afflict  humanity.  But,  because  absolute- 
ly exempt  from  this  rule  of  human  origin,  the  trans- 
mission of  sinfulness, He  was  inherently  free  from  all  the 
defilement  which  stains  it.  He  had  spotless  innocence, 
the  negative  condition  of  a holy  life,  and, in  Him,the  root 
of  that  fruitage  of  holiness  ever  conspicuous  in  His  ca- 
reer. For  the  sinless  Child  developed  into  the  Man 
who  was  according  to  the  mind  of  God,  the  true  Man, 
faithful  in  the  midst  ,of  sinful  men,  the  Wonderful 
Man  who  delighted  GoJ, refreshes  humanity,delights  the 
holy,  and  stands  alone,  the  only  untainted  and  alto- 
gether lovely  fruit  of  the  human  soil. 


81 


THE  HOLT  LIFE. 

Section  IV. 

The  Birth  Circumcision  and  Naming  of  Zacha- 
RiAH’s  AND  Elizabeth’s  Child. 

Place:  City  in  the  liill-country  of  Judah,  perhaps  Hebron. 

Time:  June,  B.  C.,  5. 

Luke  i:  57-80. 

Now  Elizabeth’s  full  time  came  that  she  should  be 
delivered;  and  she  brought  forth  a son.  And  her 
neighbors  and  her  kindred,  isuggenees^)  heard  liow  the 
Lord  had  showed  great  mercy  upon  (toward,  R.  V.)  her: 
and  they  rejoiced  with  her. 

And  it  came  tQ  pass,  on  the  eighth  day,  that  they 
came  to  circumcise  the  child;  and  they  called  him 
Zachariah,  after  the  name  of  his  father. 

And  his  mother  answered  and  said,  Not  so;  but  he 
shall  be  called  John 

And  they  said  unto  her,  There  is  none  of  thy  kindred 
that  is  called  by  this  name.  And  they  made  signs  to 
his  father,  how  (what  R,  Y.)  he  would  have  him  called. 

And  he  asked  for  a writing-tablet,  {pinahidion and 
wTote,  saying,  His  name  is  John.  And  his  mouth  was 
opened  immediately,  and  his  tongue  loosed,  and  he 
spoke,  blessing  {eulogoon)  God. 

And  they  marvelled  all.  And  fear  came  on  all  that 
dwelt  round  about  them:  and  all  these  sayings  were 
noised  throughout  all  the  hill-country  of  Judaea.  And 
all  they  that  heard  them  laid  them  up  in  their  hearts, 
saying,  What  then  shall  this  child  ba?  (R.  V.) 

And  his  father  Zachariah  was  filled  with  the  Holy 
Spirit,  and  prophesied,  saying. 

Blessed  be  the  Lord,  the  (Jid)  God  of  Israel; 

For  He  hath  visited  and  redeemed  His  people, 

And  hath  raised  up  a horn  of  salvation  for  us 
In  the  house  of  JDavid  His  servant, 


82 


tup:  holy  life. 


(As  He  spake,  by  the  moiitli  of  His  holy  pro- 
pliets  from  of  old,  ap^  aioonos)^ 

Salvation  from  our  enemies, 

And  from  the  hand  of  all  that  hate  us:  • 

To  show  mercy  toward  onr  fathers, 

And  to  remember  Ilis  holy  covenant, 

The  oath  which  He  sware  to  Abraham,  our  father, 
To  grant  unto  us,  that  we. 

Being  delivered  out  of  the  hand  of  our  enemies 
Might  (should  R.  V.)  serve  Him  without  fear. 

In  holiness  and  righteousness  before  Him  all  our 
days. 

And  thou,  also,  child,  shalt  be  called 
The  prophet  of  the  Most  High: 

For  thou  shalt  go  before  the  face  of  The  Lord, 

To  prepare  His  way; 

To  give  knowledge  of  salvation  unto  Ilis  people 
In  (m)  the  remission  of  their  ^m^^(splagchua  eleous) 
Through  {did)  the  tender  mercies  of  our  God; 

In  which  (en  ois)  the  day-spring  shall  visit  (R.  V.) 
us. 

To  give  light  to  them  that  sit  in  darkness 
And  in  the  shadow  of  death, 

To  guide  our  feet  into  the  way  of  peace. 

John’s  entire  child-  ) And  the  hand  of  the  Lord 
hood  described.  J was  with  him. 

His  entire  youth  \ And  the  child  grew,  and  waxed 
described.  \ strong  in  spirit,  and  was  in  the 
deserts  till  the  day  of  his  shewing  unto  Israel. 

While  the  incident  mentioned  in  the  close  of  the 
last  section  was  occurring  in  Galilee,  those  mentioned  in 
this  section  were  occurring  in  J udsea.  Elizabeth’s  long 
prayed  for  and  waited-for  child  was  born.  And  Luke’s 


TriE  HOLY  LIFE. 


S3 


narrative  of  his  birth  and  the  attending  incidents  gives  ns 
a most  vivid  picture  of  Jewish  home  life.  We  see  the 
gladness  of  the  mother,  and  the  gathering  of  her  neigh- 
bors and  relatives — soon  as  tliey  hear  of  the  event — to 
congratulate  her,  and  rejoice  with  her,  because  the 
Lord  had  magnified  her  much.  We  witness  their  man- 
ifestations of  joy,  and  almost  fancy  that  we  hear  their 
words.  We  see  them  again  gathering  on  the  day  of 
the  babe’s  admission  into  the  congregation  of  Israel. 
And  the  friendly  encounter  about  his  name,  their  sur- 
prise at  the  mother’s  words,  and  their  protestation,  their 
appeal  to  the  father,  his  decision,  his  ability  to  speak, 
their  surprise — all,  move  before  us  in  such  a home-like 
and  natural  way  that  mind  and  heart  are  alike  interest- 
ed and  pleased. 

By  birth  this  babe  was  a member  of  both  the  human 
family  and  Jewish  nation,  but  by  circumcision  alone 
eould  be  incorporated  into  the  covenant  made  with 
Abraham.  This  was  done  by  the  chasan^  on  the  eighth 
day  after  birth,  and  at  the  home.  And  ever  since  the 
time  of  Abraham  whose  name  was  changed  when  he  was 
circumcised  (Gen.  xvii,  5,15,23),  it  had  been  the  custom 
to  give  the  name  in  connection  with  the  performance  of 
this  rite.  It  was  usual  to  give  the  child  some  family 
name.  When  therefore  Elizabeth  said  that  his  name 
should  be  called  John,  the  name  given  him  by  the  an- 
gel, and  which  signifies  ‘^one  whom  Jehovah  hestows^'^ 
there  was  great  surprise.  This,  said  those  present,  is 
not  a family  name.  The  matter  was  refejred  to  the 
father.  He  called  for  2^  ptnakidioji — a tablet  smeared 
with  wax  on  which  words  were  written  with  a sharp- 


84 


THE  HOtY  LIFE. 


pointed  stylus.  He  wrote,  His  name  is  John.  And 
his  emphatic  “is’’  suggested  higher  than  parental  author- 
ity in  his  determining  the  name.  This  it  was  which 
awakened  such  astonishment.  Immediately,  by  Divine 
agency  his  tongue  was  loosed  and  poured  forth  a stream 
of  gratitude,  thus  showing  that  his  soul  had  been  set 
free  from  the  chains  of  unbelief,  (see  page  47),  It  had 
deprived  him  of,  obedience  restored  speech.  Then  the 
breath  of  inspiration  from  The  Spirit  came  upon  him, 
and  taking  up  the  golden  thread  which  had  dropped 
from  Mary’s  lips,  he  prophesied  of  Him  who  was  not 
yet  born,  and  of  his  own  son’s  relation  to  Him.  Evi- 
dently— as  the  phrase,  “spake,  blessing  God”  shows — 
this  song,  which  now  burstsforth  in  all  the  glow  of  en- 
rapt  feeling  from  his  lips  had  first  ripened  and  been 
sung  in  his  soul  during  his  months  of  enforced  silence. 
It  was  praise  to  Jehovah  that  the  time  of  the  Messiah 
had  come.  It  designates  His  Person  as  the  One  fore- 
told by  the  prophets  of  old.  It  declared  that  after  400 
years  of  silence  Jehovah  had  again  visited  His  people. 
He  was  coming  now  to  redeem  them  from  both  the 
tyranny  of  foreign  oppressors — “our  enemies” — and  the 
oppression  of  native  tyrants — “them  that  hate  us” — 
such  as  Herod  and  his  party.  Not  as  an  end,  but — for 
perfect  freedom  of  worship  requires  perfect  outward 
freedom  and  security — as  a means  to  the  end  of  perfect 
freedom  in  the  worship  of  God— “that  we  being  deliv- 
ered &c.,  might  &c..”  Freedom  to  worship  God  “in  pur- 
ity,” i.  e.y  with  the  absence  of  every  stain,  and 
righteousness,”  e,j  with  the  presence  of  every  virtue, 


THE  HOLY  LIFE. 


85 


are  two  things  indispensable  to  all  acceptable  wor^ 
ship. 

Then  glancing  from  the  exalted  height  upon  which 
he  was  gazing  to  the  unconscious  babe  before  him,  he, 
addressing  him,  proclaims  his  relation  to  the  Coming 
One,  and  therein  liis  future  greatness.  He  was  not  to 
bring  in  the  deliverance  of  which  he,  (Zachariah)  liad 
spoken,  but  to  prepare  the  way  for  its  introduction. 
The  people’s  minds  had  become  saturated  with  eartlily 
Messianic  hopes.  All  they  had  looked  or  hoped  for  was 
political!  deliverance.  This  they  had  substituted  for, 
this  they  called  the  salvation  of  God.  This  false  idea 
must  be  dissipated  by  the  true.  God’s  thought  of  sal- 
vation must  be  restored  to  its  true  place  in  human 
thinking.  Men  must  be  taught  that  the  freedom  of 
God  though  including  it,  was  immensely  higher  than  a 
mere  deliverance  from  the  yoke  of  the  human  oppression 
— that  it  was  freedom  from  the  most  odious  and  awful 
chains  of  Satan  and  of  sin.  And  this  was  to  be  John’s 
mission.  He  was  to  give  a knowledge  of  that  salvation 
which  consists  in  the  remission  of  sins.  This  remission 
was  to  be  by  Him  before  whose  face  he  was  to  go. 
His  way  he  was  to  prepare.  He  was  to  be  the 
prophet  of  the  Most  High.  And  he  closes  his  exalted 
strain  with  a most  beautiful  representation  of  the  manner 
of  the  coming  of  this  salvation.  It  would  be  noiseless. 
It  w^ould  cause  no  break,  no  jar  in  nature’s  harmony. 
Calmly  as  the  dav;n  comes  forth  to  cheer  the  night- 
belated  traveller,  w^ould  it  appear.  It  would  come  from 
the  tender  merej  of  our  God,and  would  come  as  light.  It 


86 


THE  HOLY  LIFE. 


would  chase  away  darkness.  It  would  bring  in,  it 
would  guide  our  feet  into  the  way  of,  peace. 

Zachariah  and  Elizabeth  had  accomplished  their  part 
in  the  wonderful  movement,  and  disappear  entirely 
from  view.  Glory  enough  too,  for  them,  to  have  been 
the  parents  of  such  a son.  He  grew  up  all  healthfully, 
for  the  development  of  his  childhood  was  effected  by 
the  action  of  divine  power — ^‘the  hand  of  the  Lord  was 
upon  him.”  And  his  entire  youth  and  manhood  up  to 
his  entrance  upon  his  public  work  is  described  in  a 
single  verse:  ‘‘He  grew,  he  waxed  strong  in  spirit, 
he  was  in  the  desert  until  his  showing  unto  Israel.” 

But  while  he  was  thus  growing  up  in  communion  with 
nature  and  with  God,  the  ferment  started  in  the  minds 
of  thi^  people  around  Hebron  was  working.  The  surprise 
which  had  been  awakei^  at  the  first  on  the  day  of 
his  circu incision. changed  into  fear.  The  ex- 
traordinary facts  occurring  on  that  day  were  told  in 
every  group  of  people,  and  at  every  family  gathering, 
throughout  the  hill-country  of  Judaea.  They  w^ere  ask- 
inor  each  other  what  manner  of  child  this  should  be. 

o 

The  facts  were  treasured  in  the  memory,  and  pondered 
in  the  mind — the  first  ferment  in  the  public  mind  of  the 
thoughts  and  emofei^is  belonging  to  the  era  about  to 
be  introduced. 

Six  months  after,  John’s  birth  was  followed  by  an- 
other birth,  the  birth  of  all  births. 


THE  HOLY  LIFE. 


87 


Section  V. 

The  Birth  of  Jesus  of  Nazareth. 

Place:  Bethlehem,  in  Judaea.  Time:  Dec.  25,  B.  C.5. 

Luke  ii,  1-20. 

The  reason  why  Joseph  1 came  to  pass  in 

and  Mary  ^^^nt  from  V days— A e.,  those 

Nazareth  to  Bethlehem.  ) followed  the  hirth  of 

John  Baptist — that  there  went  out  a decree  (edict, 
dogma)  from  Ca3i‘ar  Augustus,  that  all  the  (inhabitable, 
oikoitmcnecn)  world  should  be  taxed  (enrolled  or  regis- 
tered, apographeetai).  This  taxing  (enrollment,  apo-^ 
graphee)  was  the  first  made  when  Qnirinius  was  gov- 
erner  of  Syria.  And  all  went  to  be  taxed  (enrolled) 
(enroll  themselves,  E.  Y.),  every  one  to  his  own  city. 
And  Joseph  also  went  up  from  Galilee,  out  of  the  city 
of  Nazareth,  into  Judaea,  unto  the  city  which  is  called 
Bethlehem,  because  he  was  of  the  house  and  lineage 
patrios)  of  David;  to  be  taxed  (enroll  himself) 
with  Mary  his  espoused  wife^  (who  was  betrothed  to 
him),  being  great  with  child.  And  so  it  was,  that, 
while  they  were  there,  the  days  were  accomplished  that 
she  should  be  delivered.  And  she  brouglit  forth  her 
first-born  son,  and  wrapped  Him  in  swaddling  clothes, 
and  laid  Him  in  a manger;  because  there  was  no  room 
for  them  in  the  inn. 

The  angels  announce  His  ) 

birth— the  first  proclamation  shepherds 

of  the  gospel  on  earth.  ) 

kai)  keeping  watch  over  their  flock  by  night.  And  lo, 
the  (an,  R,  V.,)  angel  of  the  Lord  came  upon  (stood  by) 
them,  and  the  glory  of  the  Lord  shone  round  about 
them;  and  they  were  sore  afraid.  And  the  angel  said 


\^Giniik€e^wife  is  wanting  in  the  oldest  and  best  mass.] 


88 


THE  HOLY  LIFE. 


unto  them.  Fear  not;  for,  behold  I bring  you  good  tid- 
ings of  great  joy  which  shall  be  to  all  (the,  tod)  peo- 
ple. For  unto  you  is  born  this  day  in  the  city  of 
bavid,  a Saviour,  which  is  Christ,  the  Lord.  And  this 
is  to  you  a (the,  to')  sign ; ye  shall  find  the  (a,  R.  Y. 
babe  wrapped  in  swaddling  clothes,  lying  in  a manger. 

And  suddenly  there  was  with  the  angel  a multitude  of 
the  heavenly  host  praising  God,  and  saying, 

Overture  of  ) Glory  to  God  in  the  highest,  and  on 
the  angels.  J earth  peace,  good  will  to  men  (peace 
among  men  in  whom  He  is  well  pleased,  R.  Y.). 

The  shepherds  go  to 'I  And  it  came  to  pass,  when 
Bethlehem,  see  the  the  angels  went  away  from  them 
fact,publish  what  they  ^ into  heaven,  the  shepherds  said 
had  seen  and  heard,  one  to  another.  Let  us  now  go 
and  return.  J even  unto  Bethlehem,  and  see 
this  thing  that  is  come  to  pass,  which  the  Lord  hath 
made  known  unto  us.  And  they  came  with  haste,  and 
found  both  Mary  and  Joseph,  and  the  babe  lying  in  the 
manger.  And  when  they  saw  it,  they  made  known 
concerning  the  saying  which  was  spoken  to  them  about 
this  child. 

And  the  shepherds  returned,  glorifying  and  praising 
God  for  all  the  things  that  they  had  heard  and  seen, 
even  as  it  was  spoken  unto  them. 

Impression  upon  the  ) And  all  that  heard  it  won- 
hearers  of  their  words,  j dered  at  the  things  which  were 
spoken  unto  them  by  the  shepherds. 

But  Mary  kept  all  these  sayings, 
^ pondering  them  in  her  heart. 


Impression  / 
upon  Mary. 


Wonderfully  rich  in  authentic  and  divine  truth  is 
the  section  upon  which  we  now  enter.  No  master  in 
literature  has  given  us  a delineation  so  exquisitely  beau- 
tiful. The  grouping  of  details  is  perfect.  The  con- 


MODERN  BETHLEHEM. 


Modern  Bethlehem. 


^5 


b 


%■  m 


r 


AUGUSTUS 


THE  HOLY  LIFE. 


89 


trasts  are  most  vivid.  The  rhythm  of  the  sentences  is 
like  that  of  music.  The  poetry  of  the  style  grows  out 
of  the  poetry  of  the  subject.  Fiction  could  not  present 
such  a picture.  It  must  be  fact. 

While  Joseph  was  waiting  at  Nazareth,  a circum- 
stance most  unexpected  and  one  over  which  he  had  no 
control,  compelled  him  to  go  to  Bethlehem,  the  town 
whence  he  had  come,  and  where  he  had  been  born. 

This  was'the  decree  of  the  Roman  Emperor,  Caesar 
Augustus,  that  ^^all  the  world,’’  L ^.,  as  comprehended 
in  the  Roman  Empire — for  to  it  this  phrase  when  used 
in  the  Gospels  refers — should  be  enrolled  (apagraph- 
esthai)^  The  verb  includes,  and  here  may  have  the 
two  ideas  of  (a)  enrollment  of  persons  as  a census  (Acts 
V,  37}  and  (b)  of  persons  and  property  for  the  purpose 
. of  taxation.  But  what  the  decree  embraced,  or  what 
was  the  Emperor’s  object  in  issuing  it,  or  how  it  was 
executed  in  Judaea,  Luke  does  not  inform  us.  He  only 
gives  the  fact  that  an  enrollment  of  the  people  had  been 
ordered  by  an  imperial  decree.  His  only  object  in 
mentioning  it  at  all  was  to  show  what  brought  Joseph 
and  Mary  to  Bethlehem.  The  decree  required  his  en- 
rollment. And  the  Jewish  mode  of  doing  this  required 
that  the  males  should  be  enrolled  in  the  place  of  the 
family,  and  of  birth,  rather  than  of  one’s  own  residence. 
The  phrase,  apagrapsasthai  sun  Marian^  enrolled  with 

[*The  Greek  verb  was  generally  used  by  Grecian  writers  on 
Roman  affairs  as  equivalent  to  census  {Winer),  Upon  the  questions 
connected  with  this  taxing,  and  tlie  chronological  one  in  vs.  2,  the 
reader  can  consult  Andrew,  pgs.  66-79  and  Ebrard,  pgs.  126-149.] 


90 


THE  HOLY  LIFE, 


Mary^  shows  that  she  as  well  as  Joseph  had  to  be  en- 
rolled. And  the  Emperor’s  decree  would  nullify  tlic 
Jewish  law  which  was  content  with  the  signature,  with- 
out demanding  the  presence,  of  the  wife.  It  was  there- 
hn’e  not  Mary’s  condition,  nor  any  knowledge  she  may 
have  had  of  Micah’s  prophecy  (v.  2),  nor  any  religious 
or  theocratic  consideration  whatever,  but  an  involun- 
tary and  political  one  that  led  them  to  their  ancestral 
home.  The  distance  was  about  70  miles.  Thej^  went 
on  foot.  After  leaving  the  picturesque  hills *of  Galilee, 
they  passed  along  the  great  highway  through  Samaria, 
where  a smiling  landscape  gladdened  the  eye  at  almost 
every  step.  On  they  went,  by  or  through  Jerusalem, 
and  over  the  rugged  and  stony  hill-country  of  Judaea, 
until  they  reached  Bethlehem,  six  miles  south  of  the 
Holy  City,  on  the  way  to  Hebron. 

This  town,  though  one  of  the  oldest  towns  in  Pales- 
tine, as  old  at  least  as  Jacob’s  return  to  that  country, 
(Gen.  xxxv),and  though  the  ancestral  seat  of  David’s  fam- 
ily, and  his  birth-place,  was  always  a place  of  insignifi- 
cance. It  has  no  mention  in  the  lists  of  the  towns  of 
Judah  (Josh.  xv).  And  it  was  recognized  as  being  ob- 
scure in  the  pro])hetic  word  which  foretold  its  coming 
greatness:  ‘‘out  of  thee,  Bethlehem,  too  small  to  be 
among  the  thousands  of  Israel, ”(IIeb.) — i.  e,,  the  towns 
where  the  heads  of  the  municipalities  resided  “shall  come 
Ac.,” Mi,  V.  2).  It,  though  called  “the  city  of  David,” 
was  but  a small  village,  lying  on  the  eastern  brow  of  a 
ridge  that  runs  from  east  to  west,  a mile  in  length, 
six  miles  southwest  from  Jerusalem.  It  is  surround- 


i'asturo  near  Bethlehem;  faint  outlines  of  mountains  of  Moab  in  the  distance. 


A PLAIN  NEAR  BETHLEHEM. 


pasture  near  Bethlehem 


THE  HOLY  LIFE. 


91 


cd  by  lower  hills  which  do  not  shut  out  the  horizon. 
It  commands  an  extensive  view  towards  the  east  and. 
south.  And  the  landscape  stretching  away  towards  the 
Dead  Sea  and  the  mountains  of  Moab  is  both  soft  and 
striking.  The  country  around  it  is  fertile,  whence  its 
name,  Bethlehem  {house  of  ir^a^)-Ephratah;  and 
its  downs  afford  excellent  pasturage  for  sheep.  The 
place  is  rich  in  historic  associations.  There  lay  the 
l^ids  of  Boaz  in  which  Kuth  gleaned.  There  lived 
Jesse,  and,  for  a time,  David,  his  great  son.  And  its 
scenes,  natural  and  pastoral,  gave  him  some  of  the  ten- 
derest  and  finest  thoughts  wliich  his  muse  wrought  in- 
to the  richest  notes  of  poetry.  There  came  Samuel  to 
anoint  him  as  Saul’s  successor  to  the  throne.  There, 
according  to  an  ancient  prophecy,  whose  meaning  the 
Jews  never  questioned,  and  whose  literal  fulfillment 
they  never  doubted,  was  the  Messiah  to  be  born.  And 
there  now,  through  human  agencies  which  had  no  know- 
ledge of  that  prophecy,  Joseph  and  Mary  had  been 
compelled  to  come. 

It  was  his,  perhaps,  also  her  birth-place.  But  they 
must  have  been  unknown,  or  forgotten;  for  no  one  there 
was  ready  to  give  them  welcome  or  a home.  There  was 
no  ‘‘inn”  there,  in  our  use  of  that  word.  And  the  word 
translated  “inn,”  is  properly  the  guest-chamber  (Mk. 
xiv,  Lk.  xxii),  in  a private  house.  Every  family  kept 
such  an  apartment, for  hospitality  was  regarded  as  not  on- 
ly a natural, but  also  a sacred  duty  which — the  Kabbis  said 
— merited  a richer  reward  than  the  discharge  of  almost 
any  other  duty.  They  found  no  such  a room  there.  But 


92 


THE  HOLY  LIFE. 


Luke^s  narrative  docs  not  intimate  that  it  was  from  any 
want  of  kindness  that  Joseph  and  Mary  had  to  take  the 
shelter  which  they  did.  And  some  sermons,  and  popular 
ones  too,  on,‘^no  room  for  Christ  in  the  inn,’’  may  be  very 
good  in  their  application,  but  their  basic  idea,  as  the 
sermons  themselves  put  it,  have  very  little  foundation  in 
fact.  When  they  reached  the  village  every  guest-cham- 
ber was  filled.  They  had  to  take  such  accomodations  as 
yet  remained.  And  this  was  a place  half-kitchen,  half- 
stable, built  against  the  hill-side,  the  stable  part  of  it 
being,  perhaps^j  one  of  those  natural  small  caves  which 
are  found  there  to  this  day.  At  least  in  their  lodging- 
room  there  was  a manger  or  trough  from  which  cattle 
were  fed.  But  this  does  not  at  all  imply  that  either 
cattle  or  asses  were  in  there  at  that  time.  It  was  pro- 
bably a friend’s  house,  perhaps  on  the  outskirts  of  the 
village  at  which  they  stopped.  They  had  the  best  which 
their  friend  could  offer  under  the  circumstances.  And 
in  that  obscure  and  lowly  place,perhaps  a cave  in  the  rear 
of  the  room,  and  used  for  cattle,  occured  the  grandest 
event  in  the  history  of  tl^  world.  There  the  Son  of 
God  was  born,  and  in  a manger,  the  only  thing  at 
hand,  was  laid.*  This  ia|  He  to  whom  all  prophecy 

[*A  tradition  at  least  as  old  a\the  second  century,  points  to  a 
cave  over  which  tlie  Empress  Helcite  built  a cJiurch  (A.  D.  325  , 
and  where  Jerome  (A.  D.  400)  dwelmmany  years,  and  where  now 
stands  the  oldest  church  in  tlic  w^orld-  the  cliurcli  built  bvthe  em 
peror  Justinian  upon  the  site  of  the  one  built  by  the  Emf»ress 
Helena,  as  the  cave  of  the  Nativity.  The  spot  in  the  cave  where 
Jesus  was  born  is  marked  by  a silver  altar,  and  on  a marble  slab 
in  it  are  the  words,  Ilic  de  mrgine  M nr ia  Jesu  Christos  natvs  esi, 
A silver  lamp  is  suspended  above  it  which  is  kept  perpetually 
burning.  Dr.  Thompson  {Land  and  Book^  ii,  533,)  defends  this 


t 

1 


••  And  rlicrn  \ve!<‘  t-hepherds  at)idin"  in  tlie  fudd^ 


THE  HOLY  LIFE. 


93 


points,  in  whom  all  the  lines  of  prophecy  converge; 
who,  Isaiah  said,  ‘‘shall  be  called  Immanuel,  God  with 
us;”  whom  Elizabeth  and  Zacliariah  before,  and  John 
Baptist  after,  llis  birth,  “all  filled  with  The  Spirit,” 
pointed  to,  and  spoke  of,  as  “the  Son  of  God;”  whom 
saints  called  “the  Hoi}"  One,”  demons  addressed  as  “the 
Holy  One  of  God;”  who,  before  His  birth  was  called, 
‘^tliat  Holy  Thing,”  and  after  His  death,  “that  Holy 
One;”  the  One  from  whose  birth  a new  dating  of  time 
begins;  the  Fountain  on  earth  which  The  Spirit  built, 
from  which  salvation  and  its  living  waters  were  to  be 
conveyed  to  the  children  of  men;  and  the  One  Divine 
Center,  from  and  around  which  He  moves  in  all  His 
operations  as  relating  to  man.  And  yet  this  august 
Temple  of  the  Most  High  was  born  in  a stable,  and 
His  first  bed  was  a trough,  a manger  from  which  cattle 
were  ted. 

But  though  unheralded  and  unknown  to  the  great  of 
earth,  an  event  so  auspicious  could  not  be  unnoticed  in 
Heaven.  December  in  Palestine  is  a beautiful  month. 
The  young grains  are  growing.  Early  vegetables  are  in 
tiie  market.  The  earth  is  clothed  with  rich  verdure. 
The  trees  are  vocal  with  the  songs  of  birds.  And  the 
weather,  tempered  by  the  blowing  of  the  south  wind, 

tradition,  and  says,  “I  have  seen  many  such  caves,  consisting  of 
one  or  more  rooms,  id  front  of  and  including  even  those  where 
cattle  were  kept.  My  opinion  is,  tliat  Jesus'  birth  took  place  in 
the  room  of  a peasant,  and  that  the  Babe  was  laid  in  a trough. 
This  trough  is  built  of  small  stones  and  mortar,  in  the  shape  of  a 
kneeding  trough,  and  wlien  cLuined  does  very  well  to  lay  little 
babes  in.  My  own  children  have  slept  in  them.”  Land  and  Book 
ii-98.] 


9^ 


THE  holy  LIEE. 


is  dry,  often  most  delightful,  and  always  favorable  to 
open  air  life,  and  the  feeding  of  flochs.* 

Such  was  the  weather  on  this  night.  The  air  was 
balmy.  The  heavens,  resplendent  with  stars,  were  de- 
claring the  glory  and  goodness  of  God.  On  one  of  the 
near  hills,  or  in  one  of  tlie  plains  rich  with  grass, — per- 
liaps  the  very  one  where  David  had  fed  his  father’s 
flocks  in  days  of  yore — were  some  men,  uninterested  in 
the  bustle  of  the  town.  These  were  sheplierds  abiding  in 
the  fields,  and  watching  their  flocks — sheep  doubtless, 
intended  for  sacrifice.  These  men,  doubtless,  belonged 
to  that  company  which  included  in  it  pious  Simeon  and 
kindred  spirits.  They  had  the  fear  of  the  Lord,  and 
waited  for  His  salvation.  They  may  have  been  musing. 
Tliey  may  have  been  talking  among  themselves  about 
the  expected  Deliverer.  To  them  was  granted,  and  this 
shows  that  they  were  in  a true  heart-condition  to  re- 
ceive it,  a heavenly  vision.  Suddenly  the  glory  of  the 
Lord  sho^  round  about  them,  and  an  angel  of  the  Lord 
was  present  {ephisteemi) — one  of  the  mediators  he  of  the 
Old  Testament  theocratic  revelations.  The  startling 
sight  filled  them  with  great  fear.  ‘‘Fear  not”  said  the 
angel,  ‘‘for  behold  I bring  you  glad  tidings  of  great  joy 
which  shall  be  to  all  people.  Unto  you  is  born  this  day 
in  the  city  of  David,  a Saviour  which  is  Christ  the 
Lord.  You  will  find  Him  in  a manger.” 

Tlien  suddenly  the  air  was  resonant  lor  the  first  and 
only  time  with  the  jubilant  voices  of  a great  choir  of 

|*B:ir(!kley,  City  of  Grmt  King,  414-420,  Scliw  irtz,  Geography 
of  Palestine^  851-381.  Tlioinp^ou’s  Land  and  Book.  Toblei  ’s  Beth- 
lehem. 


the  vnnunciation  to  the  siiei>iiei:i>s 


ANNUNCIATION  TO  THE  SHEPHERDS. 


THE  HOLY  LIFE. 


95 

tlie  heavenly  host  praising  God,  and  singing  in  tri- 
umphant strains,  ‘‘Glory  to  God  in  the  highest,  peace 
on  eartli,  good  will  to  men;  a fact,  possibly  referred  to 
in  “when  he  bringeth  in  the  First  Begotten  into  the 
world,  lie  saith.  And  let  all  the  angels  of  God  worship 
Him.”  (lleb.  i,  6.) 

The  voices  died  away.  The  brightness  disappeared. 
The  heavens  resumed  their  wonted  quiet.  Then  the 
shepherds  set  out  in  haste  for  the  village.  They  climbed 
the  steep  hills.  They  entered  tlie  town,  and  there 
in  a stable  on  one  of  the  steep  and  narrow  streets 
they  found  the  Holy  Child.  They  had  heard  of  His 
glory.  They  saw  His  lowly  lot — greatness  and  frailty 
conjoined.  They  told  their  story.  They  gave  Him 
their  worship — the  first  of  that  long  procession  which 
has  ever  since  been  bowing  down  before  Him  in  adoration. 
Then  they  returned  to  their  flocks,  glorifying  and 
praising  God.  And  while  the  astonished  people  won- 
dered at  the  tidings  which  they  had  told,  Mary  revolved 
{sunballod)  their  words  and  carefully  preserved  {sun- 
eerod)  them  in  her  heart,  a sacred  treasure  to  transmit 
to  the  Gliurch. 


Section  VI. 

The  Circumcision  of  Jesus, 

Place:  Bethlehem.  Time:  Jan.  2cl,  B.  C.  4. 

The  Presentation  of  Him  to  the  Lord. 

Place:  Temple  in  Jerusalem.  Time:  Feb.  4 or  5,  B.  C.  4. 
Luke  ii,  21-38.  Matt,  i,  25. 

When  eight  days  were  accomjdished  for  the  circum- 
cising of  the  Child,  He  was  called — he,  {Joseph)  called 
His  name — Jesus,  which  was  so  named  of  the  ano-el  be- 


9v5  THE  HOLY  LIFE. 

fore  He  was  conceived  in  the  womb. 

And  when  the  days  of  her  autoon)  purification, 

according  to  the  law  of  Moses,  were  accomplished  (ful- 
filled, R.  V.)  they  brought  Him  to  Jerusalem  to  pre- 
sent Him  to  the  Lord,  (as  it  is  written  in  the  law  of  the 
Lord  (Ex.  xiii,  12,  Nurn.  viii,  17),  Every  male  that 
openeth  the  womb  shall  be  called  holy  to  the  Lord),  and 
to  offer  a sacrifice  accordinof  to  that  which  is  said  in  the 
law  of  the  Lord  (Lev.  vii  4-6),  A pair  of  turtle  doves, 
or  two  young  pigeons. 

And  behold,  there  was  a man  in  Jerusalem,  whose 
name  was  Simeon;  and  the  same  (this,  R.  V.)  man  was 
just  (righteous,  R.  Y.)  and  devout,  waiting  (looking, 
R.  Y.)  for  the  consolation  of  Israel:  and  the  Holy 
Spirit  was  upon  him.  And  it  was  (had  been,)  revealed 
to  Him  by  the  Holy  Spirit,  that  he  should  not  see 
death  before  he  had  seen  the  Lord’s  Christ.  And  he 
came  by  (in)  The  Spirit  into  the  Temple;  and  when  the 
parents  brought  in  the  Child,  Jesus,  to  do  for  Him 
(that  they  might  do  concerning  Him,  R.  Y.)  after  the 
custom  of  the  law,  then  he  took  up  (received,  R.  Y.) 
Him  into  his  arms,  and  blessed  God,  and  said, 

Lord,  now  lettest  thou  thy  servant  depart, 
According  to  thy  word,  in  peace; 

For  mine  eyes  have  seen  thy  Salvation, 

Which  thou  hast  prepared  before  the  face  of  all 
people; 

A Light  to  lighten  (to  give  revelation  to,  R.Y.)  the 
Gentiles, 

And  the  glory  of  thy  people  Israel. 

And  Joseph  and  his  mother  marvelled  at  those  things 
which  were  spoken  of  Him. 

And  Simeon  blessed  them,  and  said  unto  Mary  His 
mother,  Reliold  this  Child  is  set  for  the  fall  (falling,  R. 
Y.),  and  rising  up  of  many  in  Israel;  and  for  a sign. 


THE  HOLY  LIFE. 


97 


which  shall  be  (is,  R.  Y.)  spoken  against;  yea  and  a 
sword  shall  pierce  through  thine  own  soul  also;  that 
the  thouglits  of  many  hearts  may  be  revealed. 

And  there  was  one  Anna,  a prophetess,  the  daughter 
ot  Phanuel,  of  the  tribe  of  Aslier;  she  was  of  a great 
age,  and  had  lived  with  a husband  seven  years  from  her 
virginity;  and  she  was  (had  been,  R.  V.)  a widow  of 
about  (even  for,  R.  Y.)  fourscore  and  four  years,  which 
departed  not  from  the  Temple,  but  served  (worship- 
ing, R.  Y.)  God  with  fastings  and  prayers  night  and 
day.  And  she  corning  in  that  instant  (coming  up  at 
that  very  hour,  R.  Y.)  gave  thanks  likewise  unto  the 
Lord,  and  spake  of  Him  to  all  them  that  looked  (were 
looking,  R.  .Y)  for  (the,  R.  Y.)  redemption  in  (of,  R. 
Y.)  Jerusalem. 

And  when  they  had  performed  (accomplished,  R.  Y.) 
all  things  (that  were,  R.  Y.)  according  to  the  law  of 
the  Lord,  they  returned — . 

A narrative  of  myths  would  not  first  give  statements 
asserting  the  immaculate  purity  of  its  hero,  and  then, 
in  almost  the  next  succeeding  sentence  give  those  state- 
ments as  to  circumcision  and  purification  which  seem- 
ingly  destroy  the  correctness  of  the  statement  as  to  pur- 
ity. But  a truthful  narrator  of  facts  tells  them,  let  the 
consequences  be  what  they  may. 

Eight  days  after  birth  Jesus  was  circumcised,  and 
then  received  that  name  which  had  been  given  Him  be- 
fore His  birth,  and  which  marked  out  one  object  of 
His  mission,  viz:  ^Ho  save  His  people  from  their  sins.’^ 
Forty  days  after  His  birth — at  the  legal  close  of  the 
period  of  purification — His  parents  brought  Him  to  the 
Temple  to  present  Him  to  the  Lord,  and  to  offer  that 


98 


tHE  HOLY  LIFE. 


sacrifice  which  redeemed  from  the  priestly  service  every 
first  born  male  of  Israel  (Lev.  xii,  5-6).  They  were  too 
poor  to  offer  a lamb,  and  so  brought  a pair  of  turtle 
doves,  or  two  young  pigeons. 

The  two  rites — the  purification  of  the  mother,  and 
tlie  redemption  of  the  first-born — though  closely  con- 
nected, were  yet^distinct.  In  the  first,  the  offerings 
were  brought  to  the  Court  of  the  Woman  by  both 
the  father  and  mother,  for  it  was  their  purification, and 
were  there  taken  from  them  by  the  Levites,  who  carried 
•them  hence  to  the  Court  of  the  Priests,  there  to  be 
burned  on  tlie  altar,  after  the  morning  sacrifice.  While 
these  were  being  offered  the  parents  poured  forth  their 
gratitude  to  God  for  carrying  the  mother  safely 
through  her  sickness,  and  also  for  Ills  gift  of  a child. 
And  after  the  priest  had  entered,  and  had,  while  sprink- 
ling some  of  the  blood  of  the  morning  sacrifice  up- 
on them  both,  pronounced  them  clean,  the  ceremony 
closed. 

This  done,  they  brought  the  child,  when  it  was  a first- 
born son,  to  a priest  to  have  it  redeemed.  In  memory 
of  the  exodus  from  Egypt,  and  of  the  preservation  of 
the  first-born  on  that  night,  the  eldest  son  was  regarded 
as  devoted  to  the  Lord,  and  he  was  to  be  redeemed  by 
an  ofPuring  not  exceeding  five  shekels  (about  $1.50.) 
This  redemption  ])ointed  also  to  the  double  fact  that,  (a) 
upon  the  first-born  had  devolved  the  duty  of  the  priest, 
liood  of  the  family,  and  (b)  that  tlie  tribe  of  Levi  hav- 
ing been  constituted  the  only  priests,  the  priestly  ser- 
vices of  the  first-born  were  no  longer  required.  But 


THE  cnuj)  JESUS  BROUGHT  TO  T*IE  TEMPLE, 


>V 


the  HOLlr  LIFE.  99 

the  first-born  son  was  regarded  as  still  sacred  to  God. 
He,  hence,  when  forty  days  old,  had  to  be  brought  to  the 
Temple,  and  there  consecrated  to  God.  But  the  re- 
demption-price of  five  shekels  after  the  shekels  of  the 
sanctuary  paid  into  tlie  Temple  treasury  was  accepted 
as  anequwalent  for  this  priestly  service.  The  ceremony 
was  quite  simple.  ^‘1  have  brought  this,  our  first-born 
son,”  said  the  father  to  the  priest,  ‘‘to  be  dedicated  to 
the  service  of  God.”  ^‘Will  you  give  him  up  to  that 
service,”  asked  the  priest,  ^‘or  will  you  redeem  him?” 
will,”  said  the  father,  ^‘redeem  him;  here  are  the  five 
shekels  due  for  his  redemption.”  As  he  handed  the 
money  to  the  priest,  he  said,  ^^Blessed  art  Thou,  O Lord 
our  God,  King  of  the  universe,  who  hast  sanctified  us 
with  Thy  commandments,  and  commanded  us  to  per- 
form the  redemption  of  oar  first-born  son.  Blessed  art 
Thou  who  hast  preserved  us  to  enjoy  this  season.” 
The  priest  then  took  the  money,  passed  it  round  the 
child’s  head  as  a symbol  of  redemption,  laid  his  hand 
on  the  child’s  brow  and  said,  ^‘This  child  is  instead  of 
this  money,  and  this  money  is  instead  of  this  child. 
May  this  child  be  brouglit  to  the  law,  and  to  the  fear 
of  Heaven;  and  as  he  has  been  brought  to  be  ransomed, 
so  may  he  enter  into  the  law,  and  good  deeds.”  He 
then  placed  both  hands  on  the  child’s  head,  and  said, 
‘‘God  make  thee  as  Ephraim  and  Manasseh.  The  Lord 
bless  and  preserve  thee.  The  Lord  lift  up  the  light  of 
His  countenance  upon  thee,  and  give  thee  peace. 
Length  of  days,  years,  and  peace  be  gathered  to  thee; 
and  God  keep  thee  from  all  evil,  and  save  thy  soul.” 


100 


The  holy  life. 


And  with  this  blessing  on  their  child,  the  parents  de- 
parted  to  their  hoine.^ 

On  that  day  doubtless  many  other  parents  had  gath- 
ered  there  for  purification,  and  many  an  other  first-born 
son  was  redeemed.  But  in  the  case  of  this  Infant 
alone,  the  extraordinary  occurred.  He  could  appear  no 
where  without  causing  a stir.  While  His  parents  were 
yet  in  the  Temple  Courts  they  were  approached  by  a 
man  venerable  in  years  and  goodness.  So  long  and 
continuously  had  Simeon  walked  in  fellowship  with  the 
Lord,  and  under  the  moving  of  Tlie  Spirit,  that  his 
well-established  cliJU’acter  in  the  city  is  described  as 
‘‘righteous  toward  God  and  man,  and  devout.”  The  po- 
litical ruin  and  moral  and  religious  decay  pressed  heavily 
upon  his  heart.  He  saw  no  hope  from  man  He  was 
looking  with  longing  for  the  Consolation  of  Israel. 
11  is  life  was  over.  Hone  with  earth,  he  was  anxious  to 
go  home.  But  it  had  been  revealed  to  him  by  The 
Spirit  that  he  should  not  see  death,  until  he  had  seen 
its  Conqueror,  the  Lord’s  Christ.  How  long,  day  by 
day,  he  had  been  thus  waiting  that  sight,  in  order  that, 
having  obtained  it,  he  might  go  home,  we  are  not  told. 
But  the  hour  had  now  come  when  his  heart’s  desire 
would  be  gratified.  Moved  by  The  Spirit  he,  on  that 
morning,  went  into  the  Temple.  The  Infant  was  pointed 
out  to  him.  Soon  as  he  saw  Him  he  received  Him  in- 
to his  arms.  Then  gazing  steadily  and  earnestly  upon 
the  Babe,  he, in  the  hearing  of  all,  blessed  God  for  this 
signal  favor,  poured  forth  his  heart-prayer,  and  with 


[♦Caliuet.  on  Num.  xviii.  Geikie,  Life  of  Christy  cliapt.  x. 


SIMEON  AND  ANNA  IN  THE  TEMPLE. 


THE  HOLY  LIFE. 


101 


prophetic  voice  proclaimed  the  CliikPs  mission:  ^‘Lord, 
now  lettest  Thou  thy  servant  depart  in  peace,  according 
to  Thy  word; for  mine  eyes  have  seen  Thy  sooteerion^ap- 
paratiis^  or  means  of  salvation^  which  Thou  hast  pre- 
pared in  the  view  of  all  nations  as  The  Light  of  the 
Gentiles — the  first  time  Jesus  is  calledThe  Light — and 
as  the  glory  of  thy  people  Israel.”  Tlien,  while  Joseph 
and  Mary  were  in  an  amazement  at  hearing  these  words 
concerning  the  BabejSimeonjborne  further  onward  by  The 
Spirit’s  inspiration,  blessed  the  parents  and  said  to 
the  mother  that  her  Child,  heitei^  is  placed  tlieve^  i.  e.j 
has  this  destination,  is  set  for  the  falling — because  they 
would  reject — and  for  the  rising  up— because  they  would 
accept  Him  as  the  Messiah — of  many  in  Israel;  that  He 
should  be  for  a Sign  spoken  against,  for  a Revelator  of 
thoughts,  for  a Reparator  of  mankind;  and  that  the  sor- 
rows and  sufferings  which  He  should  endure  would 
pierce  her  (the  mother’s)  own  heart  through  with  an- 
guish keen  as  a sword. 

Scarcely  had  the  venerable  man  closed  this  psean, 
so  oracular  and  original,  so  concise  and  touching,  and 
either  had  handed?  or  was  in  the  act  of  handing  the  babe 
back  to  the  mother,  when  another  venerable  form  ap- 
proached,and  also  proclaimed  His  future  greatness.  This 
was  Anna  the  prophetess.  She  was  the  daughter  of 
Phanuel,  and  of  the  tribe  of  Asher.  Marrying,  as  Jew- 
ish maidens  did,  at  twelve  or  fourteen,  she  was  a wife 
only  seven  years  when  her  husband  died.  From  this 
time  on,  i,  ^.,  from  her  nineteenth  or  twenty-first  year 
she  bad  lived  a widow  indeed.  This  was  regarded  in 


102  THE  HOLY  LIFE. 

Judaea  as  most  honorable.  She  was  known  to  all  the 
frequenters  of  the  Temple  as  the  habitual  worshiper;  for 
she  departed  not  from  it,  but  worshiped  there  with 
fastings  and  prayers  night  and  day — i.  was  dead  to 
the  world,  and  lived  only  to,  and  served  God.  Thus  had 
she  lived  through  the  long  period  of  eighty-four  years. 
She  had  now  pissed  her  hundredth  year,  yet  she  was 
still  active,  still  was  found  among  the  worshipers.  And 
on  this  morning,  while  the  venerable  Simeon  was  speak- 
ing or  had  just  ended  his  memorable  words,  she,  epistasa 
having  made  her  appearance^  suddenly  and  unexpected- 
ly, audibly  gave  thanks  to  God,  and  extolled  Ills  name 
{anthoomologeitoy  Then  turning  to  all  the  pious 
present  who  with  her  were  looking  for  redemption  in 
Jerusalem,  the  theocratic  central  seat  of  God’s  people, 
she  spake  of  Him  to  them. 

Thus  ended  this  memorable,  this  auspicuous  day. 
And  we  may  well  imagine  with  what  full,  subdued,  and 
happy  hearts  Joseph  and  Mary  would  leave  the  Sacred 
House  with  their  precious  deposit,  musing  and  talking 
together  on  the  way  to  Bethlehem,  of  all  the  extraor- 
dinary incidents  thus  far  connected  with  Him. 


Section  Yll. 

Adoration  of  the  Child  by  the  Chald.?:an  Magi. 

Place:  Bethlehem.  Time:  Feb.  B.  C.  4. 

Matthew  ii,  1-12.  Luke  ii,  39. 

Now  when  they  had  perlbrined  all  things  according 
to  the  law  of  the  Lord,  they  returned  to  Bethlehem  in 
Judah^  where  Jesus  was  {had  hem)  born.  It  was  in 


TFIE  HOLY  LIFE. 


103 


the  days  of  Herod  the  king:  and  Behold  there  came 
wise  men  from  the  east  to  Jerusalem,  saying,  Where  is 
He  that  is  born  king  of  the  Jews?  for  we  have  seen 
(saw,  K.  V.)  His  star  in  tlie  east,  and  are  come  to  wor- 
ship  Him.  • 

And  when  Herod  the  king  heard  tliese  things  (it,  B. 
V.),  he  was  troubled,  and  all  Jerusalem  with  him- 

And  when  he  had  gathered  (and  gathering,  R.  V.) 
together  all  the  chief  priests  and  scribes  of  the  people, 
he  demanded  (inquired,  R.  Y.)  of  them  where  (the,  ho^) 
Christ  should  be  born. 

And  they  said  unto  him.  In  Bethlehem  of  Judaea: 
tor  thus  it  is  written  by  (through,  dia)  the  prophet, 
Micah  (v.  2): 

And  thou  Bethlehem,  land  of  Judah, 

Art  in  no  wise  least  among  the  princes  of  Judah: 
For  out  of  thee  shall  come  forth  a Governor, 
WJiich  sliall  rule  (be  shepherd  of,  R.  V.)  My  peo- 
ple Israel. 

Then  Herod  when  he  had  privily  called  the  wise 
•men  (Magi),  inquired  of  them  diligently  (learned  of 
them  carefully,  R.  Y.)  what  time  tlie  star  appeared. 
And  he  sent  them  to  Bethlehem;  and  said.  Go,  and 
search  diligently  (out  carefully  R.  Y.)  concerning  {peri) 
the  young  Child;  and  when  ye  have  found  Him,  bring 
me  word  again,  that  I may  come  and  worship  Him 
also. 

When  they  heard  (having  heard,  R.Y.,)  the  king,  they 
departed;  and  lo,  the  star  which  they  saw  in  the  east, 
went  before  them,  till  it  came  and  stood  over  where  the 
young  Child  was.  And  when  they  saw  the  star  they 
rejoiced  with  exceeding  great  joy.  And  when  they 
were  come  into  the  house,  they  saw  the  young  Child 
with  Mary,  His  mother;  and  they  fell  down  and  wor- 
shiped Him;  and  when  they  had  opened  their  treasures, 


104 


THE  HOLY  LIFE. 


they  presented  (offered,  E.  Y,)  unto  Him  gifts;  gold, 
and  frankincense,  and  inyrrli. 

And  being  warned  of  God  in  a dream  that  they 
should  not  return  to  Herod,  they  departed  into  their 
own  country  another  way. 

The  Child  had  already  received  a three  fold  adora- 
tion: (a), that  of  the  shepherds,  in  a stable,  in  Bethlehem; 
and,  (b,  c),  those  of  Simeon,  and  of  the  aged  Anna,  in  the 
Temple,  at  Jerusalem.  These  were  given  him  by  Jews. 
But  Simeon  had  declared  that  this  Child  was  to  be 
Vhoos  Light  for  the  enlightenment  apokalupsin  of  the 
Gentiles.  And  now  the  fourth  adoration  was  given 
Him  by  their  representatives.  This  was  given  at  Beth- 
lehem, whither,  after  they  had  done  all  required  of 
them  according  to  the  holy  law,  Joseph  and  Mary  had 
returned,  and  where  it  seems  they  wished  to  live. 

The  appearance  of  the  Child  in  Jerusalem  had  crea- 
ted no  stir  outside  of  the  faithful  remnant.  But  not 
many  days  after  His  mother  and  Joseph  had  returned 
to  Bethlehem,  sometime  in  February*  certain  Magi,  or 
wise  men,  from  the  East,  apo  anatoloon  (in  the  plural) 
appeared  in  Jerusalem. 

Their  appearance  on  the  streets  would  attract  atten- 
tion. But  their  startling  question,  put  publicly,  was 
enough  to  throw  the  whole  city  into  a ferment;  Where 
is  He  ho  techtheis  hasileus^  not,  born  King  of,  but  the 
horn  King  oi  the  Jews,  i.  e.^  the  lineal  and  legitimate 
one?  For  they  went  on  to  say,  ‘‘we  saw  His  star  in  the 

[*  Herod  was  at  Jericho,  March  12-13  of  that  year,  and  there 
died  tljat  Si)ring,  Jos.  Ant.  17.  6.  4.J 


“THERE  CAME  WISE  MEN  FROM  THE  EAST  TO  JERUSALEM,  SAYIN(i  WHERE 
IS  HE  THAT  IS  BORN  KIN(;  OE  THE  JEWS?” 


THE  HOLY  LIFE.  105 

east,  or  en  teeanotolee^  in  the  rising  \ and  are  come  to 
worship  Him.” 

Well  might  the  announcement  of  a born  King  of  the 
Jews,  and  so  the  lineal  and  lawful  heir  to  the  Davidic 
throne,  cause  the  tyrant  and  usurper  to  tremble,  and  the 
people,  as  much  afraid  of  new  revolutions  as  of  his 
wrath,  to  be  alarmed:  “Ilerod  was  troubled,  and  all 
Jerusalem  with  him.” 

The  announcement  of  Jesus’  kingship  made  to  the 
Virgin  had  been  made  privately.  Now  for  the  first 
time  publicly,  and,  strange  the  fact,  by  Gentiles.  Who 
were  these?  and  whence  obtained  they  this  informa- 
tion? All  that  the  narrative  tells  us  is,  that  they  were 
Magi,  from  the  East,  that  they  knew  there  was  a born- 
king  of  the  Jews,  for,  in  their  own  land  they  had  seen 
His  star,  and  had  come  to  worship  Him.  The  general- 
ly received  opinion  is,  that  they  came  from  Persia,  be- 
longed to  the  nobler  class  of  citizens,  and  were  devotees 
of  the  religion  of  Zoroaster.*  The  name  appears  twice 
in  the  Old  Testament  and  is  given  as  a title,  Rab-Mag, 
(Head  of  the  college  of  Magi)  of  certain  of  the  Chaldaean 
officers  sent  by  Nebuchadnezzar  to  Jerusalem  (Jer. 
xxxix,  3,  13).  During  the  days  of  Daniel  the  persons 
comprehended  under  this  term  appear  under  the  name 
of  Chaldaeans,  or  astrologers.  They  seem  to  have  held 
in  common  with  him,  abhorrence  of  idolatry  and  the 
doctrine  of  One  God,  and  may  further  have  been  poss- 

[*  See  Preliminary  Study,  Holy  Sorrow.  For  perhaps  all 
that  can  be  known  upon  the  subject  of  the  Magi,  see  Smith’s  Bib. 
Diet.  Art.  Magi,  and  Ebrard  pg.  172-186.  Trench’s  work  on  the 
subject  of  this  section  may  be  profitably  consultcd.J 


106 


THE  HOLY  LIFE. 


essed  of  some  of  the  elements  of  truth  which  had  been 
levealed  to  his  fathers,  and  which  somehow  they  had 
obtained.  They  seem  also  to  Imve  had  his  respect 
(^Dan.  ii,  24,  v,  11,  vi,  3,  16,  see  also  Is.  xliv  28).  Nor 
is  it  impossible  but  that  they  may  have  received  from 
him,  or  from  others,  information  concerning  the  proph- 
ecies about  the  promised  Messiah.  At  any  rate,  no 
ni  l t ter  how  they  obtained  the  information,  or  from 
wliat  particular  country  lying  to  the  eastward  of  Pales- 
tine they  came,  here  they  then  were,  men  of  distinction, 
bearing  the  same  office  and  name  as  those  who  were  in 
the  minds  of  the  LXX  when  they  translated  Daniel,  and 
as  those  described  by  Philo  as  ^‘astronomers  and  astrolo- 
gers who  mingled  no  fraud  with  their  efforts  after  a 
higlier  knowledge.*’  By  the  description  “from  the  East’’ 
tliiy  are  distinguished,  most  probably  intentionally 
Irom  the  western  Magi  scattered  over  the  Homan  world, 
and  who  were  fortune-tellers  and  monger- workers  (Acts 
xiii,  6,  8,  Grk).  They  were,  perhaps,  Destur  Mobeds,  i. 
e.,  the  most  perfect  teachers  of  a higher  wisdom — the 
highest  religious  ■ teachers  in  the  Zoroastrian  system. 
They  were  not  idoloters.  During,  and  perhaps  since,  the 
exile  in  Babylon,  their  nation  had  been  much  in  contact 
with  the  Jews  of  the  Dispersion.  By  this  contact  their 
own  religion  had  become  purified.  They  must  have  had 
some  acquaintance  with  the  Hebrew  Sacred  Books,  with 
ilie  prophecies  of  Daniel,  and  perhaps  with  those  of 
Balaam  concerning  the  star  (Num.  xxii-xxv,  xxiv,  17). 
They  knew  of  tlie  old  and  universally  spread  opinion, 
amounting  in  their  day  to  a universal  expectation,  that 


W' 


i 


'■■n 


Wi  ^i:  Mkn  thk  Star, 


THE  HOLY  LIFE. 


107 


from  tlie  Jews  would  come  a King  born  in  Judaea,  who 
would  rule  the  world.  They  were  students  of  the 
stars.  They  saw  a star  in  their  own  land  which  to 
them  meant  much.  For,  not  improbably,  God  Himself, 
who  had  more  than  once  given  revelations  to  the 
heathen,  gave  them  a revelation  of  the  fact — making 
His  thought  known  to  them  in  a Chaldaean  form, 
through  this  star,  as  He  made  Himself  known  to  the 
shepherds,  in  the  Hebrew  form,  through  the  Shekinah 
and  vision  of  angels.  At  least  the  impulse  moved 
them  to  commit  themselves  to  the  guidance  of  that  star 
which  they  called  ^^the  star  of  the  King  of  the  Jews.’’ 
Was  this  siderial  appearance  a coiijuction  of  certain  plan- 
ets, which,  according  to  Kepler,  occured  A.  U.  0.  718? 
or  was  it  some  designated  star,or  a new  star,  or  some 
extraordinary  luminous  body  in  form  of  a star,  which 
having  accomplished  the  end  for  which  it  appeared — the 
guiding  of  the  Magi — disappeared  forever?  No  one 
knows.  But  already  the  day-star  must  have  arisen  in 
their  hearts,  or  they  would  not  have  looked  for  a star 
in  the  heavens,  much  less,  ladened  with  gifts,  have  fol- 
lowed its  guidance  for  some  months,  until  they  reached 
Jerusalem.  And  here  they  are.  They  come,  asking 
where  is  the  born-king  of  the  Jews?  They  come,  declar- 
ing that  they  had  seen  His  star  in  the  East  and  are 
come  to  worship  Him.  And  they  come,  bringing  the 
gifts  of  subject  kings  (Gen.  xliii,  11,  1 Kg.  x,  2,  10, 
2 Chron.  ix,  21,  Bs.  Ixxii,  16). 

Such  alarming  facts  agitated  tlie  whole  city.  The 
cruel  and  deceitful  tyrant  instantly  assembled  the  San- 


108 


THE  HOLY  LIFE. 


hedrim  and  inquired  of  it  where  Tlie(A(?)  Christ  should 
be  born.  They  told  him  Bethlehem  of  Judah,  for  so 
an  ancient  oracle  had  declared.  At  once  his  decision 
was  made.  Tliat  Child  must  be  put  out  of  the  way  be- 
fore its  birth  could  be  generally  known.  He  acted 
with  the  promptness  and  cunning  of  his  character. 
He  privily  called  for  the  Magi.  The  interview  was 
private.  As  the  matter  was  most  important  to  him 
the  inquiries  were  most  minute.  He  questioned  them 
as  to  the  whole  sidereal  phenomenon,  and  especially — ■ 
that  he  might  find  out  the  age  of  the  Child, and  wdiether 
the  Chald jeans  were  engaged  in  a plot — as  to  the  time 
when  the  star  appeared.  Having  obtained  from  them 
all  the  information  he  could,  he  sent  them  to  Bethle- 
hem, and  commanded  them  to  bring  him  word  when 
they  had  found  Him.  His  object  in  this  was,  pro- 
fessedly, that  he  might  go  and  worship,  really,  that  he 
miglit  kill.  Him.  They  left  the  city.  The  star  re-ap- 
peared, and  went  before  them.  This  filled  them  with 
joy.  They  entered  the  village.  The  crowds,  gathered 
there  by  the  imperial  decree,  which  had  filled  it  to 
overflowing,  and  had  forced  Joseph  and  Mary  to  take 
shelter  in  a stable,  had  left.  The  place  had  resumed 
its  usual  quiet.  The  star’s  light  streamed  down  over 
where  the  young  Child  was.  They  entered  the  house. 
They  saw  the  young  Child  with  its  mother.  They  wor- 
shiped Him.  They  presented  Him  the  gifts  usually 
given  by  subject  kings — gold,  frankincense  and  myrrh. 
Then  warned  of  God  in  a dream,  not  to  return  to  Herod 
— of  dreams  were  they  famous  interpreters  from  of  old — 


THE  WISE  MEN  DEPARTINli  FOR  THEIR  HOMES 


\ 


>■ 

'4.  . 

: ^ K':: 

iV*;  ; 


> 


‘ j 

3 

f 

' f 

A 

s 


• • >v.; : 


OSEFB  '(V&RMED  IM  A DREAM 


1?HE  HOLY  LIFE.  109 

they  departed  to  their  own  country  another  way;  and 
disappear  wholly  and  forever  from  our  view. 

SECTION  VIII. 

The  Warning  to  Joseph,  given  in  Bethlehem  : Fol- 
lowed BY  the  Flight  into  Egypt. 

Herod 8 bloody  purpose;  its  cause;  Bethlehem. 

Time : Feb.-J une,  B.  C.  4. 

Matt,  ii,  13-23. 

And  when  they  the  Magi^  were  departed,  behold, 
the  angel  of  the  Lord  appeareth  to  Joseph  in  a dream, 
saying.  Arise  and  take  the  young  Child  and  his  mother, 
and  flee  into  Egypt,  and  be  thou  there  until  I bring 
thee  word  (tell  thee,  R.  Y.);  for  Herod  will  seek  the 
young  Child  to  destroy  Him.  When  he  arose,  he  took 
the  young  Child  and  His  mother  by  night  and  departed 
into  Egypt;  and  was  there  until  the  death  of  Herod; 
that  it  might  be  fulfilled  which  was  spoken  by  the  Lord, 
through  the  prophet,  saying,  Out  of  Egypt  have  I called 
(did  I call,  R.  v .)  my  Son. 

Then  Herod  when  he  saw  that  he  was  mocked  of  the 
Wise  Men  {Magi)^  was  exceeding  wroth,  and  sent  forth, 
and  slew  all  the  (male,  R.  Y.)  children  that  were  in 
Bethlehem,  and  in  all  the  coasts  (borders,  R.  Y.)  there- 
of, from  two  years  old  and  under,  according  to  the  time 
which  he  had  diligently  inquired  (carefully  learned,  R. 
Y.)  of  the  Wise  Men,  [Magi).  Then  was  fulfilled  that 
which  was  spoken  by  Jeremiah,  the  prophet  (xxxi,  15), 
A voice  was  heard  in  Rarnah, 

Lamentation,  weeping  and  great  mourning, 

Rachel  weeping  for  her  children; 

And  she  would  not  be  comforted,  because  they  are 
not. 

But  when  Herod  was  dead,  behold,  an  angel  of  the 
Lord  appeareth  in  a dream  to  Joseph  in  Egypt,  saying, 


110 


THE  HOLY  LIES. 


Arise,  and  take  the  young  Child  and  His  mother,  and 
go  into  the  land  of  Israel:  for  they  are  dead  that 
sought  the  young  Child’s  life.  And  lie  arose,  and  took 
the  young  Child  and  His  mother  and  came  into  the 
land  of  Israel.  But  when  he  heard  that  Archelaus  did 
reign  in  (was  reigning  over,  R.  V.)  Judoea,  in  the  room 
of  his  father  Herod,  he  was  afraid  to  go  thither:  not- 
withstanding (and,  R.  Y.),  being  warned  of  God  in  a 
dream,  he  turned  aside,  (withdrew,  R.  Y.) — they  re- 
turned— into  the  parts  of  Galilee.  And  he  came  and 
dwelt  in  a city— their  own  city — called  Nazareth:  that 
it  might  be  fulfilled  which  was  spoken  by  the  prophets, 
He  shall  be  called  a Nazarene.* 

Immediately  after  the  departure  of  the  Magi,  Joseph 
was  warned  in  a dream  of  Herod’s  wicked  purpose,  and 
was  told  to  take  the  Child  and  His  mother  and  fiee  in- 
to Egypt,  and  there  remain  until  told  to  return.  He 
at  once  started  that  night.  It  would  require  two  weeks 
to  reach  Egypt.  He  took — so  tradition  says — the  most 
direct  route,  by  Hebron — where,  as  at  Gaza,  the  place 
where  he  rested  at  night  is  still  pointed  out— and  by  Gaza 
and  the  desert.  Arrived  in  Egypt,  he  sojourned  in  the 
village  of  Metariyahnot  far  from  the  city  of  Heliopolis, 
on  the  way  to  Cairo ;'|*  or  at  Memphis  on  the  Nile.J 
And  there  he  remained  until  the  death  of  Herod,  which 
occurred  in  the  spring  of  that  year.§  But  while  he 

[*The  quotation  in  vs.  15  from  Ilosea,  xi,  1,  and  the  words  in 
vs.  2l3,“tliat  it  inii^lit  be  fulfilled  &c.,”are  illustrations  of  Matthew’s 
custom  of  seeking  in  the  O.  T.  lor  some  word  or  type  fulfilled  in 
some  word  or  action  of,  or  al)out  Jesus  in  the  New.  The  former 
refers  to  a past  event,  the  exode  from  Egypt,  and  the  latter  is  no 
where  found  in  the  Hebrew  Scriptures.] 

[t Andrews,  j)g.  93J 
[{Kitto,  Life  oi  Christ  139] 

[§See  pg.  104,  note.] 


THE  DEPARTUUE  FOR  EGYPT 


The  FiiiaHT  to  Egypt. 

i 


THE  HOLY  LIFE. 


Ill 


was  on  the  way  an  event  occurred  of  the  most  cruel 
character.  His  flight  was  unknown  to  Herod,  wlio  was 
relying  for  information  upon  the  Magi’s  return.  But 
when  he  found  that  they  had  left  the  countiy,  he  re- 
garded them  as  treating  him  as  a child  (empaisoo). 
This  suggested  to  his  suspicious  nature  the  idea  of  a 
plot  against  his  throne,  in  which  the  Chaldaeans  shared 
with  the  citizens  of  Bethlehem.  This  enraged  him  ex- 
ceedingly. He  determined  that  he  would  at  once  ar- 
rest any  movement  having  for  its  object  the  crowning 
of  this  Child  as  King.  The  safest  way  to  do  this  was  to 
kill  Him.  And  the  old  man  whose  life  had  been  crim- 
soned with  the  blood  of  many  a victim,  of  the  last  of 
the  Asmoneans,  and  of  his  own  family,  hesitated  not  a 
moment  in  ordering  the  killing  of  an  obscure  babe. 
From  the  Maori’s  statement,  as  to  the  time  when  the 
star  flrst  appeared,  he  was  sure  the  Babe  was  not  over 
two  years  old.  Wliich  babe  was  the  particular  one,  he 
knew  not.  But  to  make  sure  ol  his  victim,  he  ordered 
the  massacre  of  all  the  boys  in  Bethlehem  and  its  vicin- 
ity, from  two  years  old  and  under;  and  sent  a company 
of  soldiers  to  execute  his  bloody  decree. 

Then  rose  up  throughout  that  peaceful  region  that 
great  cry  to  heaven  which  is  described  by  the  words, 
“lamentation,  weeping  and  great  mourning,”  and  by 
the  pathetic  personification  of  a desolate  city,  which  the 
writer  takes  from  the  Septuagint  version  of  Jeremiah 
(xxxi,  16).  The  prophet  speaks  of  the  lamentation  that 
arose  from  the  exiled  mothers,  as  bein^  so  great  as  to  be 
heard  by  their  ancestress  Rachel,  buried  centuries  be- 


112 


THE  HOLY  LIEE. 


fore.  In  that  cry  Matthew  sees  a type  of  this  lamenta- 
tion, so  much  deeper  than  that  because  here  the  mothers 
mourned  over  children  slain.  It  was  a cry  so  great 
that  no  other  personification  could  illustrate  it. 

We  know  not  the  number  slain.  But  judging  from 
the  size  of  the  village,  the  comparative  sparseness  of 
the  population,  and  the  silence  of  Josephus,  we  seem 
warranted  in  saying  that  it  could  not  have  been  large. 
The  art  pictures  of  it  are  founded  on  imagination  rather 
than  reality.  Cruel  as  it  was — and  it  was  cruel — it 
was,  except  in  its  motive,  insignificant  compared  with 
Herod’s  many  other  murders,  some  of  them  members  of 
his  own  family.*  But  while  those  were  all  adults,  and 
real  or  fancied  enemies,  these  were  innocent  children, 
against  whose  parents  no  crimes,  nor  even  any  wrong 
feelings  against  the  king  or  his  dynasty,  were  even 
alleged.  And  though  the  other  murders  were  enough 
to  lead  Josephus  to  overlook  the  slaughter  of  a few 
babes  in  a small  country  town,  yet  that  fact,  which  in- 
validates not  the  testimony  of  Matthew,  lessens  not  the 
cruelty  and  malignity  of  the  act.  And  both  are  height- 
ened by  tlie  fact  that  the  act  was  ordered  by  the  king 
while  sick,  and  on  his  dying  bed.j* 

The  act  was  in  perfect  keeping  with  Herod’s  charac- 
ter. It  was  what  he  would  call  d,  master  stroke  of  pol- 
icy. The  existence  of  that  Child  was  destructive  of  bis 
dynastic  aims.  Where  these  were  involved  he  never 

[*See  Andrews  Life  of  our  Lord^  pg.  95,  Josephus,  Ant  17, 11-3 
Bell.  Jud.  la,  a,  6.] 

[fHe  died  a few  weeks  after  that  slaugliter. 


.UK  UKTUK.N  FROM  ECYl’T 


THE  HOLY  LIFE. 


113 


stopped  at  anytliing.  And  its  perpetration  was  his 
own  unconscious  testimony  to  the  validity  of  Jesus 
claims  (a)  to  the  tliedcratic  throne,  and  (b)  to  be  the  Ac- 
complisher  of  the  two  great  covenants — the  Abraliamic 
and  David ic — in  which  all  the  hopes  of  the  nation  were 
indissolubly  bound  up.  :: 

That  spring  the  king  died.  Of  this  fact  Joseph  was 
informed  in  a dream,  and  told  to  return  home.  This 
he  did  at  once,  with  the  purpose,  seemingly,  of  settling 
permanently  in  Judaea,  the  most  sacred  province,  and 
in  Bethlehem,  where  Jesus  had  been  born,  and  where, 
from  its  close  proximity  to  Jerusalem,  He  could  be  edu- 
cated in  the  very  center  of  the  Theocracy.  But  this  in- 
tention was  thwarted.  Upon  reaching  Judaea  he  was  in- 
formed that  Archelaus,  Herod’s  son,  had  obtained,  by 
the  favor  of  Rome,  the  Judaean  throne,  which  had  been 
left  him  by  his  father’s  will.  He  was  doubtless,  also,  in. 
formed  that  his  reign  had  been  already  signalizedby  the 
slaughter  of  3,000  Jews,  slain  by  his  orders  in  the  streets 
of  Jerusalem.*  An  ill-omened  fact.  This  be^inninfi: 
showed  him,  in  cruelty,  his  father’s  peer.  The  Child’s 
life  was  not  safe  in  Judaea.  Divinely  directed,  Joseph 
left  Judaea;  and  the  name  of  Jesus’  birth-place  drops 
out,  except  in  conversation,  from  the  annals  of  His  life. 
Returning  to  Galilee — then  included  in  the  dominions 
of  Herod  Antipas,  under  whose  reign  Jesus  lived  until 
His  death — he  settled  in  his  old  home,  Nazareth.  And 
there  Jesus  was  prepared  for  His  ministry,  and  contin- 


[*Jos.  AnL  17,  11,  2.] 


114  THE  HOLY  LIFE. 

ued  to  live  until  lie  entered  upon 


Section  IX. 

Jesus’  First  Passover. 

Place:  Temple  in  Jerusalem. 

Time:  Nisan  14-21,  April  8-15,  A.  D.  8, 

Luke  ii,  41-51. 

Now  If  is  parents  went  every  year  to  Jerusalem  at  the 
feast  of  the  Passover. 

And  when  He  was  twelve  years  old,  they  went  up 
(R.  V.  omits)  to  Jerusalem,  after  the  custom  of  the 
feast. 

And  when  they  had  fulfilled  the  days,  as  they  re- 
turned (were  returning,  R.  V.)  the  Cliiid  (boy,  R.  V,) 
tarried  behind  in  Jerusalem;  and  Joseph  and  His 
mother  (His  parents,  R.  Y.)  knew  it  not.  But  sup- 
posing Him  to  have  been  (to  be,  R.  Y.)  in  tlie  company 
they  went  a day’s  journey ; and  they  sought  for  Him 
among  their  kinsfolk  and  acquaintance.  And  when 
they  found  Him  not  they  returned  to  Jerusalem  seek- 
ing Him.  And  it  came  to  pass,  that  after  three  days 
they  found  Him  in  tlie  Temple,  sitting  in  the  midst  of 
tlie  doctors  (A  teachers  of  the  law)^  both  hearing 
them,  and  asking  them  questions;  and  all  that  heard 
Him  were  astonished  (amazed, R.  Y.)  at  His  understand- 
ing and  answers. 

[♦Matthew  speakes  of  a dwelling,  oikea  in  Ikthlehem  (ii.ll). 
Tills  is  in  connection  with  the  visit  of  the  “Magi,”  an  incident 
whicli  preceded  the  flight  into  Egypt.  The  word  itself  indicates 
ownership  (Matt,  vii,  25,  27).  This,  added  to  the  reasons  suggested 
Jihove  would  be  suflicient  to  induce  Joseph  to  wish  to  settle  in 
Ihahlehem.  This  he  would  have  done  but  for  the  reason  given  in 
Matt,  ii,  22.  Jfis  stay  there  was,  therefore,  short.  Luke,  therefore, 
was  right  in  describing  (in  ii,  i)!))  the  removal  to  Nazareth  as  a 
return.  And  this  is  not  inconsistent  with  Matthew’s  statement 
that  Joseph  had  a dwelling  in  Bethlehem.  See  Ebrard,  pg.  186.] 


THE  HOLY  LIFE. 


115 


And  when  they  saw  Ilini  they  were  amazed  (aston- 
ished, R.  Y.):  and  Ilis  mother  said  unto  Him,  Son, 
why  hast  Thoii  thus  dealt  with  ns?  behold  Tliy  father 
and  I have  (li.  V.  omits,  have)  sought  Thee  sorrowing. 

And  He  said  unto  them.  How  is  it  that  ye  sought 
Me?  wist  ye  not  that  I must  be  about  My  Fatlier’s  busi- 
ness? (in  My  Father’s  house?  R.  Y.) 

And  tliey  understood  not  the  saying  which  He  spake 
unto  them. 

And  He  went  down  with  them  to  Nazareth. 

Rut  His  mother  kept  all  these  sayings  in  her  heart. 

Jesus’  parents  taught  Him,  from  Ilis  earliest  j^ears, 
the  history  of  His  nation,  and  the  principles  of  the 
Law,  especially  the  great  Shema^  Creed^^  and  the  well- 
known  texts  (the  Tephellin)  which  were  to  be  written  and 
worn  as  directed  (Dent,  vi-4-9,  xiii,  23).  And  at 
twelve  years  old  each  boy  must  be  examined  in  the 
Creed,  and  in  his  knowledge  of  the  Scriptures,  in  order 
to  become  ^^a  son  of  the  Law.”  From  this  time  on  he 
was  bound  to  a man’s  observance  of  it — become  subject 
to  the  fasts,  attend  regularly  the  three  great  festivals, 
and  observe  the  Great  Day  of  Atonement.f  Jesus’  at- 
tendance at  the  Passover  in  His  twelfth  year  showed 
that  He  had  been  thus  legally  qualified. 

For  days  before  the  Passover  this  subject  had  been 
the  daily  family  talk.  Every  preparation  that  could  be, 
had  been  made  at  home.  And  it  must  have  been  a peculiar- 
ly great  and  solemn  day  for  the  Child  when  He  started, 

[*So  called  from  the  first  Hebrew  word  of  the  Jewish  Con- 
fession of  Faith  in  Duet,  vi  4.) — a confession  which  every  Jew  re- 
garded as  his  greatest  treasure). 

[fjoma,  Fol.  83,  Meyer  in  loco\. 


116 


f HE  HOLY  LIEE. 


witli  Ilis  parents,  in  the  company  that  left  Nazareth 
for  Jerusalem.  For  the  first  time  He  was  to  attend 
that  sacred  festival,  in  whose  laws  and  history  He  had 
been  well  instructed,  and  enter  the  Holy  City.  Every 
]^art  of  the  land  was  holy,  but  it  was  the  holiest  pai  t of 
it;  and  its  Temple  the  holiest  part  of  it,  and  the  holiest 
house  on  earth.  Towards  it  the  eye  of  every  Jew,  in 
every  part  of  the  earth,  turned  with  the  fondest  endear- 
ment. Often,  doubtless,  had  He  mused  upon  its  high 
solemnities,  and  looked  forward  to  the  time  when  He 
would  stand  within  its  sacred  gates.  And  now  He 
was  actually  on  the  way.  It  was  in  the  height  of  the 
beauty,  bloom,  and  fragrance  of  a Galilaean  spring. 
Hill  and  valley  alike  rejoiced  in  the  gladness  of  the 
season.  The  verdure  of  the  landscape  was  relieved  and 
brightened  with  the  variegated  beauty  of  flowers,  wdiich 
were  scattered  every  where,  in  the  richest  profusion. 
Hirds,  whose  plumage  pleased  the  eye,  made  vocal  the 
air.  The  whole  journey,  until  the  rocky  region  around 
Jerusalem  was  reached,  was  one  succession  of  delights 
— made  doubly  so  by  the  historic  incidents  with  which 
every  part,  almost,  of  it  was  associated.  These,  doubt- 
less, were  made  known  to  Him  by  His  thoughtful 
mother.  His  observant  eye  also  studied  the  various 
pilgrim  bands,  which,  like  theirs,  were  hastening  on  to 
Jerusalem.  He  noticed  too  that  all  the  roads  and 
bridges  had  been  repaired,  that  the  graves  had  been  fenced 
in  or  whitewashed — this  was  to  prevent  all  defiling  con- 
tact— and  that  all  fields  of  growing  crops  bad  been  care- 
fully  gleaned  of  all  unlawful  plants.  The  whole  jour- 


JOKDAN  VALLEY 


JERUSALEM  IN  THE  TIME  OF  OUR  SAVIOUR. 


THE  HOLY  LIFE. 


117 


ney  opened  a new  world  to  Him.  And  as,  at  last,  up- 
on the  fourth  day,  His  company  stood  upon  one  of  the 
mountains  round  about  Jerusalem,  and  as  Ilis  eye  fell 
upon  the  stately  Temple  towering  high  above  all  sur- 
rounding objects,  long  must  lie  have  gazed,  wondering- 
ly.  What  thoughts  must  have  rushed  upon  and  filled 
His  mind,  what  emotions  must  have  stirred  His  young 
heart  as  He  thus  gazed  for  the  first  time  on  that  city 
and  Temple,  henceforth,  and  forever  indissolubly  as- 
sociated with  His  own  name.  Far  as  eye  could  reach 
in  every  direction,  crowds  of  pilgrims,  which  had  come 
from  every  part  of  the  earth,  could  be  seen  hastening 
on  to  tlie  Holy  City — a deeply  interesting  sight. 
But  it  could  not  hold  His  eye  from  the  city  and  Tem- 
ple. Flashed  then  upon  His  mind  a pre-intimation  of 
that  fact  consciously  spoken  a few  years  later,  ^‘My 
Father’s  House?”  or  of  the  one  uttered  a few  days  later 
in  that  building,  ^‘My  Father’s  business?”  We  cannot 
say.  But  surely  we  can  say  that  His  youthful,  happy 
heart  was  not  disturbed  by  any  forecast  of  His  subse- 
quent sorrowJul  connection  with  both  Temple  and  City. 
He  knew  not  then  of  its  awful  doom;  nor  of  the  tears 
of  exquisite  sympathy  which  He  would  weep  over,  and 
of  the  terrific  woes  which  He  must  pronounce  against 
the  city.  He  knew  not  then  that  there  He  would  be 
tried  for  blasphemy,  condemned  to  an  ignominious 
death,  and  from  it  be  led  forth  to  execution.  Nothing 
but  joy  filled  His  stainless  soul.  His  thought  of  the 
city  then,  was,  ^^this  is  the  place  whither  the  tribes  go 
up,  the  tribes  of  the  Lord,  unto  the  testimony  of  Israel, 


118 


THE  HOLT  LIFE. 


to  give  thanks  unto  the  name  of  the  Lord.’^  And  His 
heart  was  swelling  with  unutterable  emotion  as  that  word, 
found  only  in  the  heart  of  the  pious  Jew,  trembled  on 
his  lips,  ‘‘Our  feet  shall  stand  within  thy  walls,  O Jeru- 
salem, Blessed  be  God!” 

But  the  company  could  not  tarry.  Descending  the 
hill  along  the  road  from  Nazareth,  it  entered  by  the 
Damascus  gate,  into  the  “new  town”  and  into  one  of  the 
busiest  streets.  But  neither  its  scenes  nor  the  many 
wonders  in  the  city  interested  Him  as  did  the  Temple 
with  its  high  solemnities  and  the  vast  crowds  of  wor- 
shipers assembled  there. 

AVhether  the  Nazareth  family  occupied  a dwelling, 
(for  all  the  houses  were,  at  the  feasts,  thrown  open  to  the 
pilgrims),  or  a booth,  (a  temporary  structure  made  of 
tree  bushes),  we  cannot  say.  But  we  may  be  sure  that 
the  Child  was  constantly  in  the  Temple  Courts  witness- 
ing all  that  was  going  on.  With  an  intensity  of  in- 
terest and  holy  delight  which  Ilis  parents  could  not 
gauge  He  watched  all  the  proceedings  connected  with 
the  Passover,*  with  the  high  day  Sabbath  celebration 
with  the  daily  sacrifice,f  and  with  the  services  of  the 
Paschal  week.  Quick  of  understanding,  lie  instinctively 
discerned  the  typical  import  of  the  services  and  sacrifices. 
They  displayed  before  Him  the  significance  of  those 
great  facts  as  to  the  worship  of  God,  and  atonement 
for  sins  through  the  promised  Messiah,  which  he  had 
learned  at  home.  Those  great  truths  were  to  Him  pro- 

[*A  description  of  them  is  given  in  The  Holy  Supper.] 

[fFor  description  of  this  see  pg.  ^.] 


*y^Tcqtb-^''-il'i'  Kihir-r- 

<"  VWffijl 

;s’ 


TIME  OF  CHRIST. 


/ " II'.  iW — bill  ft  At'  Biiritf  rtr. 

i"''  ll«#^  — ■ ■JiuUf  by  Rcxfhah  t'tc 

J"'  ttiHli-fyrlferoil  .htnppa.A.D.4S 


*^Ot/u2 


'Xw. 


THE  HOLY  LIFE. 


119 


found  and  living  issues.  Every  rite  spoke  a divine  lan- 
guage to  llis  pure  heart.  That  Temple  was  to  Him 
the  House  of  God.  Then  came  to  Him  tlie  revelation 
of  Himself.  In  His  own  immediate  consciousness  He 
saw  the  awe-full  fact,  I am  the  Son  ot  God.  Ilis  an- 
swer to  His  mother  shows  the  freshness  of  a new  intui- 
tion. The  zeal  which  afterward  consumed  Him  (Jn.  ii, 
19)  was  now  beginning  to  burn.  Profoundly  absorbed 
in  all  that  He  saw  and  heard,  and  in  the  new  fact  which 
stirred  His  consciousness,  He,  unintentionally,  became 
separated  from  the  band  of  children  to  which  he  be- 
longed. When  they  started  He  was  left  behind.  And 
when  He  found  Himself  left.  He  remained  in  that 
House  which  He  had  found  was  His  home,  and  where 
He  had  learned  to  know  God  as  His  Father. 

His  parents,  wholly  ignorant  of  the  profound  impress- 
ion that  had  been  made  upon  His  young  mind,  and  of  the 
mighty  thoughts  and  feelings  which  were  stirring  with- 
in Him,  had,  as  soon  as  the  paschal  week  had  ended, 
and  they  had  fulfilled  all  its  duties,  left  the  city  for 
Isazareth.  Tljjey  supposed  that  He  was  somewhere  in 
the  returning  caravan.  Hor  need  their  conduct  sur- 
prise us  when  we  refiect  (a)  that  He  was  twelve  years  old, 
(b)  that  He  had  ever  given  strict  obedience,  and  had  by 
His  uniform  conduct  inspired  His  parents’  fullest  con- 
fidence,and(c)that  the  caravan  of  Galilsean  pilgrims  would 
naturally  be  more  or  less  scattered.  The  first  day’s 
journey  was  ended.  The  caravan  had  encamped  for 
the  night,  at — tradition  says — El  Binah,  about  ten 
miles  from  the  city.*  The  Son  was  missing.  He  was 


[*Liglitfoot,  in  loco.'] 


120 


THE  HOLY  LIFE. 


not  as  they  had  supposed  with  ‘‘kinsfolk and  acquaint- 
ance.” lie  must  be  in  the  city,  and  there  alone  among 
strangers.  Their  anxieties  for  Him  were  great  and  well- 
founded.  They  returned  the  next  day  to  the  city. 
They  searched  the  rest  of  that  day  and  the  next,  in  the 
inns,  on  the  streets,  among  friends — for  it  did  not  oc- 
cur to  them  to  look  for  Him  in  the  Temple.  Thither,  at 
last  they  went.  Here  and  there  they  looked  without 
avail.  At  last,  in  the  famous  peristyle  lishchat  Ilaggo^ 
zith^  in  the  south  eastern  part  of  the  inner  court  of  the 
Temple*  they  found  Him.  This  was  a famous  school 
of  the  Rabbis.  It  was  open,  and  any  one  might  ask  or 
answer  a question — the  form  of  teaching  in  those  schools. 
The  Rabbis  sat  on  a raised  seat,  called,  “the  seat  of 
Moses.”  The  scholars  stood,  or  sat  on  the  floor,  around 
them.  In  this  school  the  most  eminent  Rabbis  were 
found.  Who  were  present  on  that  day  we  know  not. 
But  among  the  learned  men  who  taught  there  at  that 
time  were  the  aged,  wise,  and  gentle  Hillel.  Simeon  his 
son,  called  from  his  high  attainments,  Rabban,  Jonathan 
the  translator  of  the  Sacred  Books  into  the  Syro-Chaldee, 
the  language  in  common  use,  and  Nicodeinus  and  Joseph 
of  Arimathea — -names  ever  fragrant  in  the  church — 
who,  if  present,  then  for  the  first  time  looked  on  Him 
with  whom  their  names  were  to  be  indissolubly  and  hon- 
orably associated.f  Some  or  all  of  them  may  have  been 
present  at  that  time.  The  paschal  exercises  being  end- 
ed, into  that  room  Jesus  had  gone  to  learn  all  He  could 


[♦Lighf«J0t  in  loco. 
[fSepp.  ii,  178.] 


C'Hr:.I>  jKSrS  IN  TUP’.  Tkmvi,f. 


THE  HOLT  LIFE. 


121 


about  His  Fathers  law.  Absorbed  in  the  delightful 
study  He  was  forgetful  of  all  else  besides.  And  there 
Joseph  and  Mary  saw  Him,  not  with  tlie  other  scholars, 
but  on  the  benches,  sitting  in  the  midst  of  learned  and 
illustrious  men — a situation  which  He  could  not  have  oc- 
cupied except  by  invitation,  and  that  invitation  an  evi- 
dence of  the  extraordinary  impression  which  the  Lad 
had  made  upon  them.  He  was  in  the  building  which 
He  afterwards  called,  ‘‘My  Father’s  House.”  He  was 
full  of  that  holy  peace  and  joy  which  usually  lighted  up 
His  face  with  a holy  radiance.  He  had  most  deeply 
pondered  what  His  mother  had  told  Him  concerning 
the  mystery  of  His  own  being.  He  had  been  profound- 
ly absorbed  in  the  study  and  meditation  of  the  Scrip- 
tures. Nothino^  connected  with  the  observance  of  the 
paschal  week  had  escaped  his  notice,  and  all  had  been 
the  subject  of  deep  study.  He  was  most  deeply  inter- 
rested  in  the  things  of  His  Father.  Every  thing  He 
heard  and  read  about  Him  filled  Him  with  holy  joy* 
He  had  gone  into  the  Temple,  not  to  impart,  but  to  re- 
ceive instruction.  He  was  listening  with  rapt  atten- 
tion to  the  learned  remarks,  not  upon  Rabbinical  lore 
but  upon  the  Scriptures.'^  He  was  also  in  His  simplicity 
asking  them  questions:  What  is  the  meaning  of  such 
and  such  passages?  To  what  or  whom  do  such  prophe- 
cies refer? — questions  whose  depth  and  originality 
aroused  their  attention,  and  which  with  all  their  learn- 

[*Tliis  is  evident  from  His  reply  to  His  mother.  He  surely 
would  never  have  spoken  of  the  former  as  tois  tou  Patros  mouy  the 
things  of  My  Father,^ 


122 


THE  HOLY  LIFE. 


ing  they  could  not  answer.  And  when  they  put  ques- 
tions to  lliiiij  all  were  astonished  at  the  sunesis,  under- 
standing^  i.  e.j  the  personal  mental  power,  and  apolc- 
risesm^ansivci's^whioXi  were  its  manifestations.  Ques- 
tions and  answers  alike  showed  such  a compass  and  ma- 
turity of  thought,  such  a rich,  deep  and  intimate  ac- 
quaintance with  the  prophets,  as  amazed  and  confound- 
ed those  learned  men.  And  it  is  not  impossible  that 
NicoJemus,  as  he  sat,  years  after,  in  His  presence,  re- 
called these  days,  and  found,  later  on,  this  scene  one  of 
the  agencies  which  led  him  to  confess  Him  the  Christ, 
as  He  hung  upon  the  cross. 

Thus  was  He  occupied  when  His  parents  entered. 
They  were  amazed — a fact  which  shows  that  Jesus  had 
been  habitually  quiet  and  reserved.  They  knew  not 
that  tliis  was  an  epoch  in  His  life.  And  when  His 
mother  gently  chid  Him,  and  told  Him  of  her  and 
Joseph’s  anxiety  on  His  behalf;  ‘^Son,  why  hast  Thou 
thus  dealt  with  us?”  He,  to  this  natural  inquiry  replied, 
‘‘What  is  it  that  ye  sought  Me  for?  (lit.  trans.)  Know 
ye  not  that  I must  be  cPj  tois  ton  Patros  Mou? — in  the 
things  of  My  Father? — an  answer  which  His  parents 
did  not  then  understand.* 

This  answer  showed  thorough  and  unaffected  sim- 
jjicity.  It  came  out  of  a feeling  of  purest  innocence. 
Out  of  no  disrespect  to  Mary  did  He  speak.  Out  of 
no  disobedient  thought  had  He  acted.  It  implies  that 
it  was  quite  as  natural  for  Him  to  be  wliere  He  was,  as 

[♦Godet  translates  the  term  by  hx)me,  with  the  remark  that  iou 
has  a local  rather  than  an  ethical  meaning.] 


THE  BOY  JESUS  IN  THE  TEMPLE. 


THE  HOLY  LIFE.  123 

for  them  to  be  anxious  about  Him.  It  should  have  oc- 
curred to  you  at  once — so  it  implies — that  you  would 
find  Me  here,  where — not  ‘^God’s,’’  for  this  would  have 
sivored  of  affectation,  but — ^‘My  Father’s”  affairs  are 
carried  on.  And  this  ‘Aly”  which  is  a declaration  of 
Ilis  cognition  of  God  as  the  sole  Author  of  His  being, 
is  His  answer  to  Mary’s,  ^‘Thy”  father,  <?.,  Joseph. 
And  henceforth — so  is  He  clearly,  fully  conscious — the 
one  sole  end  and  aim  of  His  life,  which  had  now  flashed 
before  His  eyes,  was  “t\iG  things  of  His  Father.”  Hence- 
forth He  realized  the  ideal  of  a life  wholly  devoted  to 
God. 

Hut  He  was  the  obedient  Child.  Promptly,  cheer- 
fully He  went  with  his  parents  to  JNazareth. 


Section  X. 

The  Years  of  Preparation  for  His  Life  Work. 

Places:  Nazareth  and  Jerusalem. 

Time.*  A.  D.  8 — A.  D.  26. 

Luke  ii,  40,  51,  52.  iv,  16. 

The  development  from  His  fir d to  Ilis  twelfth  year 
is  thus  described:  And  the  Child  grew,  and  waxed 
strong  in  spirit,*  filled  wx'^x^pleeroumenon^  being  filled 
or  becoming  full  of)  wisdom;  and  the  grace  of  God  was 
upon  Him. 

And  the  development  from  Ills  twelfth  to  Ilis 
thirtieth  year  is  thus  described:  And  He,  then  in  Ilis 

[*‘Tn  spirit”  is  wanting  in  Cod.  Sin.  Alex,  and  the  best  ancient 
authorities.  It  is  excluded  by  Lachmann,  Tischendorf,  Tregelles, 
Alford,  Lange,  Wescott  and  Hort,  and  Van  Oosterzee.  It  is  prob 
ably  a gloss  from  Lk.  i,  80.] 


124 


THE  HOLY  LIFE. 


twelfth  year^  went  down  with  them,  i,  e,^  His  parents^ 
from  Jerusalem  where  He  had  attended  the  Passover^ 
and  came  to  Nazareth;  and  He  was  subject  (submitted 
Himself)  unto  them.  And  Jesus  increased  (advanced, 
R.  V.)  in  wisdom  and  stature  and  in  favor  with 
God  and  man  (men,  anthropois). 

In  Nazareth,  where  He  had  been  brought  up.  His 
custom  was,  to  go  into  the  synogague  on  the  Sabbath 
day. 

These  are  all  the  facts  which  The  Spirit  has  given  us, 
through  Luke  concerning  the  last  eighteen  of  the  first 
thirty  years  of  Jesus’  life.  We  have  already  studied 
that  beauteous  childhood  of  which  it  is  said,  ‘‘He  grew. 
He  waxed  strong.  He  was  filled  with  wisdom,  He  had 
upon  Him  the  grace  of  God.”  But  these  divinely-given 
outlines  give  us  many  suggestions  as  to  His  develop- 
ment. And  we  may  gather  more,  which  may  help  to 
fill  up  those  outlines,  from  scattered  hints  in  the  Gospels 
from  the  light  reflected  from  His  life,  and  from  other 
sources  of  information. 

His  physical  environment  was  Nazareth.  It  was  near 
half  way  from  Jordan  to  the  Mediterranean,  and  sixty- 
five  miles  north  of  Jerusalem.  Bethel,  Shiloh,  Shechem, 
were  passed  on  the  journey  between  the  two 
cities.  These,  and  other  sights,  ever  memorable 
in  the  national  his:ory,  must  have  greatly  stirred 
Jesus’  soul  as  homeward  He  went.  But  not  with 
the  joy  which  He  felt,  when,  having  reached 
the  northern  base  of  the  mountains  of  Samaria, 
His  eye,  looking  across  the  great  plain  of  Esdraelon, 
rested  on  the  gray,  wavy  hills  in  the  midst  of  whicii 


1 


/■ 


■ / 


TH^:  HOLY  LIFE. 


125 


was  His  liorae.  At  this  point  a scene  of  enchanting 
beauty  lay  before  Him,  as  before  the  traveller  of  to-day. 
The  great  plain  of  Esdraelon  stretched  eastward  to  the 
Jordan,  westward  to  the  Mediterranean  Sea,  and  from 
the  mountains  of  Samaria  on  the  south,  northwardly  to 
the  mountains  of  lower  Galilee.  Gilboa,  Tabor, 
Ilermon,  the  Fountain  of  Jezreel,and  the  battle  field  of 
nations  from  time  immemorial  were  in  full  view. 
Having  taken  in  this  enchanting  prospect,  and  pursuing 
His  way  across  the  plain.  He  found  Himself,  alter  five 
hours’  journey,  at  the  base  of  the  hills  of  Nazareth.  As- 
cending their  steep,  rocky  sides.  He  reached  a rugged 
Jell  through  which  He  passed  to  a ridge,  below  which, 
o the  north,  lay  a small,  narrow  valley,  deeply  embos- 
omed in  the  hills.  And  somewhere  in  that  valley,  or 
on  those  hill-sides  was  Ilis  home — the  dearest  spot  to 
Him  through  all  those  years,  on  <^arth. 

There,  His  whole  life  from  His  early  childhood  to 
His  thirtieth  year,  save  the  brief  absences  at  the  an- 
L al  festivals  at  Jerusalem,  was  spent.  In  the  midst 
of  its  associations  His  development  as  child,  youth, 
iind  young  man  went  on.  From  its  highest  hill,  under  its 
( ioudless  sky,  He  often  gazed  upon  a prospect  unsur- 
passed in  beauty.  With  every  hill  and  dale  He  was 
familiar.  From  the  activities  of  life  seen  on  its  busy 
streets.  He  could  pass  to  the  hill  top  where  silence 
reigned  throughout  the  well-nigh  boundless  field  of  vis- 
-UL  From  this  mountain  sanctuary  He  went  forth  on 
.it  ministry  which  brought  the  grace  of  life  toadying 
tvorld.  To  its  citizens  He  was  well-known.  From  them 


126 


tHE  HOLY  LIFE. 


lie  received  at  a later  day,  tlieonly  conspicuous  rejection 
He  ever  suffered  in  Galilee.  Its  name  is  identified  for- 
ever, and  in  the  most  tender  and  peculiar  manner,  with 
His  own.  ^Gesus  of  Nazareth”  was  His  designation 
among  men,  the  title  written  on  His  cross,  and  the 
name  by  which  He  designated  Himself  after  His  as- 
cension to  Heaven  (Acts  xxii,  8).  The  place  owes  all 
its  celebrity  to  its  association  with  His  name.  This  it 
is  that  gives  it  a peculiar  interest  to  every  Christian, 
and  that  fills  him  with  desires  to  learn  all  he  can  of  the 
features,  natural  and  other,  of  that  city  in  the  days  when 
it  was  Jesus’  abode. 

The  modern  Nazareth  has  a population  of  about  five 
thousand.  It  is  called  a village.  And  perhaps  from 
this  fact  as  also  from  the  fact  that  it  is  no  where  men- 
tioned in  the  Old  Testament,  it  is  usual  to  represent 
the  place  in  the  time  of  Jesus  as  an  obscure  and  unim- 
portant village.  But  it  is  never  called  in  the  New 
Testament  koomee^  village^  but  mnlovm^Wj  polisy  city. 
It  had  at  that  time  a population  of  at  least  ten  thou- 
sand, perhaps  fifteen  thousand.'^*  The  name,  from  the 
Hebrew  word  signifying  “guarding,”  “watching,”  be- 
longed originally  to  the  hill,  and  was  thence  attached 
to  tlie  city.  The  position  suggested  the  name,  a point 
overlooking  or  guarding  a large  region  around  it.^  The 
modern  village  occupies,  partly,  the  site  of  the  ancient 
eity — a valley  about  one  mile  long  and  a quarter  of  a 
mile  wide,  lying  upon  one  of  those  ridges  of  Lebanon 


(♦Keiin,  i,  318.) 
(tKeim  i.  319,  320). 


y ; 


> 


‘ '..i 

'C- 


■ ’.  -4 


■' 


'i 


■r;.' 


-•  ‘v-H  -r'."  ..  ■ 

i■'r^  ‘.JY,-.’’- 


/ 


MU 


Nazareth 


THE  HOLY  LIFE. 


127 


wliicli  run  down  into  the  great  plain  of  Esdraelon.  Its 
own  elevation  was  about  three  hundred  and  fifty  feet 
above  the  plain,  and  twelve  hundred  feet  above  the  sea. 
The  surrounding  heights  of  limestone  rock  which  give 
them  and  the  place  a peculiar  appearance,  are  from  four 
to  five  hundred  feet  higher.  It  now  is,  perliaps  then 
was,  reached  by  a road — the  only  one  a traveller  from 
the  south  can  take — which  is  now  little  better  than  a 
succession  of  steep  and  rugged  ledges,  but  then  must 
liave  been  smooth  and  well-made.  The  houses  now,  as 
then,  are  of  stone,  substantially  built.  Some  of  them 
cling  to  the  sides  of  the  precipices.  Some  nestle  in  the 
glens.  Some  stand  boldly  out,  overlooking  the  valley. 
But  the  most  of  them  are  on  three  sides  of  that  highest 
hill,  whose  north  side — ever  memorable  as  the  one  from 
whose  brow  the  causelessly  exasperated  people  tried  to 
cast  Jesus  down  headlong — was  too  steep  for  any  use. 

It  was  a place  of  great  and  varied  business  and  in- 
tellectual  activity.  The  great  caravan  route  from  Da- 
mascus via  Capernaum  on  to  Tyre  and  Egypt,  passed 
by,  or  through  it.  Koads  radiated  from  it  in  all  di- 
rections. It  was  within  easy  reach  of  many  great  cit- 
ies, with  which  it  carried  on  an  extensive  trade.  It  had 
large  schools,  and  a costly  synagogue.  The  people 
were  industrious,  wealthy — many  of  them— ,intelligent 
and  cultured;  in  morals  good;  in  religion  true  to  the 
law.  The  men  were  quick  in  intellect,  the  women 
comely  in  appearance,  sprightly  and  vivacious,  and  the 
cliildren  bright-eyed  and  keen-witted.  The  population 
shared  in  the  noble  characteristics  ascribed  by  Josephus 


128 


THE  HOLY  LIFE. 


to  the  Galilaeans.  The  njountain  atmosphere,  the  clear 
blue  sky,  the  ever-pleasing  landscape  views,  and  the 
many  advantages,  social,  intellectual  and  business,  made 
Nazareth  a desirable  place  of  residence.  And  whatever 
may  have  been  the  meaning  of  Nathaniel’s  insinuation 
(Jn.  i,  46),  and  whatever  the  explanation  of  the  base  and 
brutal  attack  upon  Jesus  (Lk.  iv,  16-29) — an  assault 
which  would  indicate  that  the  people  were  both  rough 
and  fierce — yet  both  these  facts  must  be  estimated  in 
the  light  of  the  fact  that  He  lived  quietly,  and  undis- 
turbed among  them  for  thirty  years. 

Passing  by,  for  the  present,  the  influence  of  these  nat- 
ural features  upon  Jesus’  development,  we  go  on  to 
say  that  lie  was  then  the  obedient  Son.  He  submitted 
Himself  {hupotassomeenos^  pres.  par.  mid.,  showing  the 
spontaneous  and  deliberate  character  of  the  obedience) 
to  His  parents.  Thus  He  advanced  into  the  very 
flower  and  prime  of  life — so  means  the  word  heelikia^ 
age.  And  His  advance  in  ^‘wisdom,”  i.e,^  in  intellectual, 
moral  and  spiritual  (Jas.  iii,  17)  development  and  ‘dn 
favor  with  God  and  man”  kept  place  with  11  is  physical 
growth.  And  the  remarkable  correspondence  between 
these  phrases  and  those  used  to  describe  John’s  de- 
velopment (Lk.  i,  80,  66,  last  clause)  sliows  that  in 
Him  as  in  John  the  development  was  natural.  There 
was  nothing  abrupt,  startling  or  abnormal.  The  in- 
crease, physical,  intellectual, and  moral  was  healthful, 
gradual  and  symmetrical.  He  advanced  in  wisdom. 
Tliis  implies  advance  in  knowledge  which  is  an  acquire- 
ment obtained  from  teachers  and  books.  His  character 


‘‘  He  came  to  Nazareth,  and  wa«  subject  unto  them.” 


Ttl^:  HOLY  LIFE. 


129 


as  it  unfolded  was  strong  and  beauteous.  There  was  a 
charm  and  grace  about  Him  which  delighted  all.  Day 
by  day  lie  advanced  in  favor  with  God  and  men.  And 
the  secret  of  all  was,  ^Hhe  grace  of  God  was  upon  Him.” 

These  are  the  Divinely  given  outlines.  Let  us  try 
and  fill  them  up  from  the  light  reflected  backward  from 
His  life,  from  the  scattered  hints  in  the  Gospels,  and 
from  Jewish  sources  of  information. 

It  was  essential  tliat  this  development  should  go  on 
in  retirement,  and  under  the  immediate  training  of 
God.  This  has  ever  been  God’s  rule  in  the  preparation 
of  His  servants  for  His  work:  ‘‘in  the  desert  God  will 
teach  thee.”  Jesus  could  form  no  exception.  He,  like 
all  God’s  great  actors  and  teachers  came  forth  from  God’s 
training  school.  As  Moses  came  forth  from  the  desert 
of  Iloreb,  David  from  the  sheepfolds  of  Bethlehem, 
Elijah  from  the  mountains  of  Gilead,  and  Amos  from 
the  quiet  fields  of  Tekoa,  so  Jesus  came  forth  from  the 
silent,  unknown  carpenter  shop  of  Nazareth,  trained  by 
God.  And  no  sooner  had  He  presented  Himself  before 
men  than  He  at  once  showed  that  He  had  been  trained 
and  taught  by  Him, 

This  training  required  varied  experiences,and  various 
books.  In  His  development,  as  in  that  of  all  God’s  trained 
ones,  the  natural  and  the  supernatural  were  conjoined. 
It  went  on  through  surroundings,  natural,  civil,  social, 
political,  and  religious,  of  a peculiar,  interesting,  in 
many  respects  of  an  ennobling,  and  in  many  respects  of  a 
peculiarly  heart-sickening  character. 

The  political  world  in  Balestine  was,  and  had  been 


130 


THE  HOLY  LIFE. 


from  a few  years  preceding  His  birth,  as  it  never  had 
been  before.  Events  were  constantly  occurring  which 
showed  the  profound  significance  of  the  times.  And 
the  whole  direction  of  thinors  was  toward  tliat  catastro- 
phe  which  subsequently  involved  the  nation  in  remedi- 
less ruin.  Some  years  previously  (B.  C.  63)  the  nation 
had  lost  its  independence.  Its  subjugation  had 
been  brought  about  by  a civil  strife  between  two  broth- 
ers— the  last  of  the  Asinonean  family  to  occupy  the 
throne.  Each  one  wanted  it.  Tliey  appealed  to  Rome, 
each  hoping  tor  a decision  in  his  favor.  Poinpey 
inarched  with  his  legions  into  Palestine,  besieged  and 
took  Jerusalem,  and  reduced  the  land  to  a tributary 
condition.  Some  years  later  (B.  0.  47)  Antipater — 
with  whom  the  Idumoean  dynasty  began — was  made 
procurator.  Through  bloody  strifes  and  intermingled 
successes  and  reverses  the  family  steadily  advanced. 
In  B.  C.  37,  his  son  Herod,  called  the  Great,  was,  by  a 
decree  of  the  Roman  Senate,  chosen  king  and  enthroned. 
He  ruled  with  an  iron  hand.  Tlie  land  was  quiet. 
And  like  the  other  parts  of  the  Roman  Empire — save  an 
occasional  outburst  on  some  distant  frontier— was  en- 
joying  profound  repose  when  the  Prince  of  Peace  was 
born. 

The  nation  from  wliich  this  family  sprang,  the  Idnm- 
lean*  had  been  conquered,  and  converted  to  Judaism  by 
John  Hyrcanus  B.  0.  130.  But  though  constant,  out- 
wardly, to  the  new  faith,  the  family  continued  heathen 

(♦Josephus  is  the  one  great  autliority  for  the  history  of  the 
Ileiodian  family.) 


THE  HOLY  LIFE. 


131 


in  taste  and  more  than  half-heathen  in  heart  and  life. 
The  policy  of  the  father  was  developed  by  his  son. 
This  waSjtlirough  the  power,  and  nltimately  the  subver- 
sion of  Judaism, to  build  up  a great  world  monarchy.  He 
labored  hard  to  promote  the  material  prosperity  of  his 
kingdom.  He  built  cities,  palaces,  aqueducts,  theatres, 
ampitlieaters,  and  temples  to  various  gods  and  godesses. 
And  to  gain  favor  with  the  Jews,  he  built  the  great 
Temple  in  Jerusalem,  one  of  the  grandest  structures 
ever  erected — a building  at  once  the  pride  and  delight 
of  the  Jews,  and  whose  magnificence  they  declared  had 
no  parallel. 

But  despite  all  this  his  reign  was  a failure.  His 
character  was  chequered.  His  life  was  stained  with  many 
murders.  His  heart  was  kept  sore  by  the  constant  strifes 
in  his  family.  And  his  reign  was  one  succession  of 
troubles.  Besides,he  was,he  knew,the  object  of  the  peo- 
ple's very  bitter  hate.  He  was  hated  for  his  oppressions  and 
crimes,for  his  ceaseless  efforts  to  undermine  the  national 
faith  and  institutions,  and  for  his  usurpation  of  David’s 
throne.  And  when  at  last  he  died  (March,  A.  D.  4) 
the  long  pent  up  storm  of  indignation,  anger  and  wrath 
burst  out  in  revolt.  Suppressed,  it  burst  forth  again 
and  again.  The  materials  were  so  inflamable  that  at 
any  moment  they  might  be  ignited  into  a furious  flame* 
And  this  condition  of  things  continued,  at  intervals,  un- 
til Jerusalem  was  destroyed,  and  the  nation  was  scat- 
tered everywhere,  and  in  a returnless  exile. 

Herod’s  will  left  the  kingdom  to  two  sons — Judaea 
and  Samaria  to  Archelau-,'^  and  Gralilee,  with  Peraea,  to 


^'♦See  page  113.) 


132 


THE  HOLY  LIFE. 


Antipas.  His,  (Antipas’),  reign  was  comparatively 
peaceful.  Shortly  after  it  began  there  was  an  insurrec- 
tion, a legacy  from  his  father’s  cruel  reign.  During 
it  there  had  sprung  up  • a company  of  men  com- 
posed mostly  of  young, aspiring,  noble  spirits.  They  were 
animated  with  one  common  purpose,  to  rescue  the  land  , 
from  foreign  domination,  or  die  in  the  attempt.  Fierce 
and  untamable,  they  utterly  rejected  all  compromises 
with  the  usurpation,  and  alt  association  with  their  fel- 
low countrymen  who  acquiesced  in  it.  They  now  began 
to  act.  The  Maccabees  of  the  time,  actuated  by  their 
spirit  and  raising  their  old  war-cry  ‘‘God  and  the  Law,” 
they  drew  thousands  of  Galilseans  to  their  standard. 
Tlie  flames  of  civil  war  were  lighted.  Sepphoris,  the 
capital,  was  taken  by  storm.  For  a time  the  insurrec- 
tion appeared  alarming.  But  the  Roman  legions  un- 
der Varus  soon  appeared,  and  put  it  down  with  merci- 
less severity.  Sepphoris  was  retaken,  its  inhabitants 
sold  into  slavery,  and  its  captors  either  slain  or  scattered 
in  all  directions. 

This  was  the  only  serious  trouble  during  Antipas’ 
reign.  The  people  acquiesced  in  what  they  could  not 
|)revent,  and  he  regarded  their  feelings  and  temper, 
ddiey  were  not  oppressed  as  were  their  southern  brethren 
under  the  procurator.  The  taxes  were  lightened  as 
much  as  they  could  be.  Freedom  of  trade  was  undis- 
turbed. No  insult  was  offered  to  the  national  faith. 
Sepphoris  wns  rebuilt  and  repeopled.  The  king,  further^ 
paid  much  attention  to  the  protection  and  adornment 
of  the  kingdom.  He  strengthened  its  northern  frontier 


THE  HOLY  LIFE. 


133 


by  walled  towns,;  and  on  the  southern  boundary  of 
Persea  rebuilt  and  made  almost  impregnable  the  for- 
tress of  MachaBrus — whose  memorable  prison  walls 
are  associated  forever  with  the  imprisonment  and  mur- 
der of  John  Baptist.  And  on  the  shore  of  lake  Galilee 
he  built  the  city  of  Tiberias — so  named  in  honor  of  the 
Emperor — and  made  it  the  capital,  and  after  Caesarea, 
the  finest  city,  of  his  province. 

During  these  years  Galilee  was,  in  peace  and  prosper- 
ity, a paradise  compared  with  Judaea.  On  the  petition 
of  the  Judaeans  Archelaus  had  been  banished.  They  had 
hoped  that  the  government  would  be  put  into  their  own 
hands.  But  to  their  bitter  disappointment  Judaea  was 
incorporated  with  Syria,  and  put  under  the  direct  gov- 
ernment of  a procurator,  appointed  by  Rome.  Hence- 
forth Judaea  was  in  a state  of  chronic  disturbance.  The 
imperial  taxes  were  crushing  in  weight,  and  pitilessly 
collected.  They  were — as  were  those  in  Galilee — farmed 
to  the  highest  bidders.  These  were  Roman  knights. 
They  sublet  to  those  who  paid  the  highest  price  for  the 
privilege  of  collecting  them.  And  those  in  turn  who 
had  bought  this  privilege  to  enrich  themselves,  wrung 
from  the  people  all  they  could.  Galling  in  itself,  this 
taxation  was  doubly  so,  because  it  was  regarded  as  the 
perversion  to  a heathen  government  of  money  which 
belonged  only  to  God.  It  was  sacrilege.  Hence  it 
was  met  with  the  bitterest  opposition;  and  all  who 
were  concerned  in  any  way  in  its  collection  were  the 
objects  of  the  fiercest  hate  and  most  opprobrious  epi- 
theta^  This  was  intensified  by  the  Zealots,  who  kept 


134 


THE  HOLY  LIFE. 


constantly  repeating  ‘‘No  God  but  Jehovah,  no  tax  but 
for  the  Temple.”  Politics  became  a prominent  part  of 
hourly  talk.  Disturbances  were  constantly  occurring, 
which  were  crushed  in  blood.  The  people  were  broken 
up  into  sects  and  parties.  The  land  was  troubled  by 
constant  agitations.  And  these  ferments  were  greatly 
increased  by  harangues  which  now  for  the  first  time  be- 
came, there,  a prominent  feature.  Men  like  Judas  of 
Galilee  rose  up,  filled  with  an  inextinguishable  thirst 
for  liberty,  and  fired  with  an  unquenchable  zeal  for  the 
theocracy.  Their  object  was  not  to  make  men  better, 
draw  them  away  from  their  sins,  and  lead  them  to  God, 
but  to  arouse  their  passions  against  the  existing  gov- 
ernments. All  admitted  their  crimes.  All  groaned  under 
their  oppressions.  But  more  potent  than  tliese  was  the 
weapon  which  the  baranguers  used.  It  was  an  appeal  to 
the  prophets.  Wholly  discarding  the  subtleties  of  Rab- 
binism,  these  men  studied,  for  a political  purpose,  what 
the  ancient  oracles  had  spoken  concerning  the  fall  and 
restoration  of  theTheocracy.  Those  living  words  they 
interpreted  to  suit  their  own  purpose.  Pouring  them 
forth  with  burning  energy,  they  aroused  the  people  to 
the  highest  pitch  of  excitement.  They  inspired  them 
with  an  undying  hate  against  Rome,the  Idumsean  family, 
all  foreign  domination,  and  against  their  own  country- 
men who  showed  towards  them,  from  whatever  inotive, 
the  least  toleration.  Their  perpetual  cry  was,  “no  mas- 
ter but  God.”  Their  whole  course  filled  the  govern- 
ment with  bitterest  animosity  against  them.  They 
were  regarded  as  ferocious  beasts  to  be  destroyed  wher- 


THE  HOLY  LIFE.  135 

ever  found.  And  wlien  they  escaped,  vengeance  was 
wreaked  upon  their  kindred  and  friends. 

Galilee,  though  as  yet  free  from  all  these  oppressions 
and  disturbances,  felt  their  influence.  And  Jesus  while 
wholly  outside  these  maddening  strifes  of  tongues, and  the 
agitations  and  intoxications  political  and  religious,  stud- 
ied them  closely,  as  He  did  the  signs  of  the  times  and 
the  drift  of  public  opinion  towards  abounding  worldliness. 
The  land  was  now  quiet.  But  the  people  could  not 
forget,  nor  could  He,  what  had  occurred.  From  the 
hill  behind  His  home  He  could  see  the  rebuilding  of 
Sepphoris,  as  He  had  seen  its  destruction,  and  the  long 
procession  of  its  citizens  marched  off  to  be  sold  into 
slavery.  Thousands  of  noble  Galilseans  had  fallen  in 
battle,  and  the  march  of  the  Roman  legions  could  be 
tracked  by  the  desolations  which  they  left  behind  them. 
How  soon  disturbances  would  again  occur,  none  could 
tell,  and  all  seemed  bent  on  getting  the  most  out  of  this 
life  while  it  lasted,  that  they  could. 

But  in  Judaea  as  His  thrice-annual  visits  enabled  Him 
to  see,  things  were  far  worse.  The  political  corruption 
was  great.  The  moral,  infinitely  worse,  and  far  more 
deplorable  than  the  oppression  under  which  the  people 
were  groaning.  Religion  was  the  one  thought  upper- 
most in  their  minds,  but  it  was  that  of  the  hierarchy  and 
the  schools.  The  faithful  few  alone  regarded  the  puri- 
fying and  ennobling  one  which  came  from  God  The 
nation  outwardly  recognizing,  but  inwardly  disregarding 
both  tables  of  God’s  law,  had  lost  its  grip  on  that  living 
theocratic  faith  which  alone  could  save  it.  Turn 


136 


THE  HOLY  LIFE. 


which  way  Jesus  would.  His  eye  must  have  rested  on 
that  which  made  His  heart  sick.  The  high  priests  should 
have  been  conspicuous  in  holiness.  But  they  were  Saddii- 
cean  in  principle, and  corrupt  and  venal, voluptuous, and 
haughty,  proud  and  domineering  in  practice.  Obtaining 
the  office  by  adulation  or  purchase,  and  retaining  it  by 
flattery  of  Rome,  they  used  it  as  the  instrument  of  self- 
airirrandizement,  and  converted  God’s  House  into  a den 
of  thieves.  They  were  despised  by  their  rulers  and 
cursed  by  the  people.  And  the  common  priests  were 
no  better — save  the  faithful  few.  The  other  public 
leaders  were  equally  bad.  John  Baptist  called  certain  of 
them  a ‘‘generation  of  vipers;’^  and  Jesus  Himself,  later, 
unmasked  their  hideous  vices,  and  denounced  against 
them  the  most  tremendous  woes.  Phariseeism  had 
become  a hollow  mockery  of  eternal  realities,  and  a 
cloak  for  corruption.  Sadduceeism  was  but  a refined 
skepticism.  Pharisee  and  Sadducee  alike  cherished 
ungodly  feelings,  and  vied  with  each  other  in  fawning 
upon  the  Romans  from  whom  they  sought  favors,  but 
whom  they  hated  bitterly.  As  were  the  chiefs,  so  were 
the  people.  They,  too,  sought  place,  power,  money. 
They  were  content  with  a religion  of  externals.  Vital 
godliness  had  almost  wholly  disappeared.  The  personal, 
moral,  and  national  life  were  slowly  wasting  away. 
Nothing  could  save  the  nation  save  the  reception  of ‘‘the 
kingdom  of  the  Heavens.” 

As  Jesus  became  conversant  with  all  this,  His 
great  soul  was  stirred  with  profoundest  grief. 
What,  compared  with  this,  was  the  sight  of  smoke 
^cending  in  the  blue  sky,  from  burning  town^ 


THE  HOLY  LIFE. 


137 


and  farm-houses  and  hay-stacks?  What  the  physical 
wrongs  and  outrages  undier  which  the  people  groaned? 
How  often  went  up  from  His  heart  the  cry,  ‘‘How 
long,  O Father,  how  long?’’  How  burning  the  desire 
ill  His  heart,  which  went  out  towards  the  people 
with  infinite  yearning,  t6  rescue  them  from  the  ruin 
towards  which  they  were  rushing.  How  mighty  the 
the  longing  to  point  out  to  them  the  true  interpreta- 
tion of  the  Messianic  prophecies,  to  show  that  a living 
trust  in  God  and  a living  obedience  to  Him  were  of  in- 
finitely more  value  than  the  strife  of  tongues,  the  in- 
tricate subtleties  of  Rabbinical  lore,  the  observances  of 
Pharisaical  righteousness,  or  even  the  expulsion  of  the 
Idumaeans  and  Romans.  But  He  would  take  no  step, 
except  as  Divinely  ordered.  No  call  had  yet  been 
given  Him  to  act.  And  all  this  was  one  way  through 
which  He  was  being  taught  and  disciplined  for  His 
stupendous  undertaking. 

But  all  this  is  wholly  insufficient  to  account  for  His 
development.  Nor  were  His  surroundings,  though  a 
factor  in,sufficient  of  themselves  to  explain  it.  They  had 
no  power  to  form  that  lofty  character  which  He  ever 
exhibited.  The  times  were  ready  for  Him,  but  He  was 
not  a product  of  the  times.  Concerning  all  this,  in 
them  and  through  them,  but  not  of  them  and  by  them 
expresses  the  fact.  He  was  a Jew.  He  loved  His 
country  and  countrymen  to  the  end.  He  came  through, 
and  was  surrounded  by  Judaism  all  His  days.*  But 
Judaism  could  not  have  produced  Him.  One  of  its 
products  wasPhariseeisin ; and  it  was  nothing  but  stereo- 


138 


THE  HOLY  LIFE. 


typed  traditionalism,  and  inherently  iiicreafcive.  The 
moment  it  left  its  own  characteristic  ground  it  perished. 
But  Jesus  was  creative  and  progressive.  And  so  little 
had  He  to  do  with  Phariseeism,that,as  soon  as  the  di- 
rection and  force  of  His  character  and  teaching  became 
known,  it  fiercely  assailed  and  hated  Him.  Another 
product  was  Sadduceeism.  But  He  and  it  had  nothing 
in  common.  Nor  did  Sacerdotalism  produce  Him.  He 
had  no  priestly  blood  in  His  veins;  and  the  priestly 
caste,  thougli  the  least  noisy, was  His  most  intensely  bit- 
ter foe,  and  at  last  effected  His  death.'^Nor  was  He  a pro- 
duct of  the  institutions  of  learning.  When  He  appeared 
as  a Teacher,  all  were  at  once  filled  with  amazement: 
“never  had  man  spoken  as  this  Man.”  Nor  since  has 
such  truth  been  announced  in  such  a way  as  He  then 
put  it  fortli.  He  spoke  as  one  perfectly  familiar  with 
all  knowledtTc.  And  while  all  true  science  and  learn- 
ing  harmonize  with  His  teaching,  and  all  schools  of 
thought  recognize  His  vast  stores  of  knowledge  and 
profound  originality,  yet  His  teaching  shows  that  He 
did  not  borrow  from  sciences  and  schools.  We  have 
no  evidence  that  He  ever  attended  any  schools  or  col- 
leges of  the  Babbins.  And  what  would  they  have 
taught  Him?Tradition, legal  technicalities  hair-splitting 
subtleties,  and  scholasticism — all  so  worthless,  that  un- 
der His  simple  and  divine  common  sense  teaching  the 
\vhole  towering  and  useless  structure  fell  to  pieces.  So 
unobtrusive  had  been  His  life,and  so  undistinguished  in 
the  reigning  literature  and  learning,  that  the  NazariteS; 


[♦See  Holy  Death,  Preliminary  Study.] 


bClUJiJt.j  xn  TJLaUC  OF  JBBUtt. 


THE  HOLY  LIFE. 


139 


after  hearing  His  first  address  to  them,  rejected  Him 
upon  the  ground  that  He  whom  they  had  known  from 
childliood,  should  make  such  high  pretentions  to  being 
a prophet.  And  when  about  twenty  months  later,  and 
after  His  fame  had  been  spread  abroad  He  visited 
them  again,*  He  was  again  rejected  on  the  same 
ground.  They  were  astonished  and  offended  at  His,  to 
them,  assumption.  They  were  acquainted  with  His  fam- 
ily, its  numbers,  social  position  and  education.  This 
carpenter  and  son  of  a carpenter,  who  had  no  time  nor 
opportunity  for  study,  ^^wheiice  hath  He  this  learning? 
whence  this  wisdom?  — questions  which  could  not 
have  been  asked,  had  He  been  educated  in  the  great 
schools  (Matt,  xiii,  53-58,  Mk.  vi,  1-6).  Subsequently, 
in  Jerusalem  (Oct.  A.  D 29),  ^‘the  Jews” — John’s  des- 
ignation of  the  Sanhedrists  — as  they  listened  to 

His  teaching  exclaimed,  ^‘How  knoweth  this  man  let- 
ters,” i.  ^.,  learning,  grammata^  ^‘having  never  learned?” 
— i,  ^.,  been  in  the  great  Rabbinical  schools  (Jn.  vii, 
15).  • 

What  were  the  forces  then,  that  entered  into  His  de- 
velopment, intellectual  and  moral? 

The  schools  in  which  He  studied  were  many — one  of 
which  we  have  already  noticed — but  His  Great  Teacher 
throughout  was  One. 

He  attended,  doubtless, the  elementary  school  attached 
to  the  synagogue.  For  ages  the  Jews  had  paid  great 
attention  to  the  education  of  youth.  Besides  the  higher 

[*Tlie  first  rejecti'in  was  April  A.  D.  28,  (Lk.  iv  16-32),  the  sec- 
ond one  winter  A.  D.  29,  (Matt,  xiii,  53-58,  Mk.  vi,  1-6.] 


140 


THE  HOLY  LIFE. 


institutions, elementary  schools  were  found  in  every  dis- 
trict, and  attached  to  every  synagogue.  So  important 
was  education  regarded,  that  an  ignorant  child  was  con- 
sidered a disgrace  to  both  parents  and  child.  And  it 
was  so  universally  diffused,  that  few  could  be  found  who 
could  not  read  and  write,  and  who  had  not  a knowledge 
of  the  Law.  This  was  the  great  subject  of  instruction. 
Josephus,  who  repeatedly  speaks  of  the  subject,  de- 
clares that  the  Law  was  graven  on  their  souls  from  the 
beginning  of  intelligence,  and  that  a Jew  could  answer 
questions  concerning  it  more  readily  than  he  could  tell 
his  own  name.  And  Philo’s  testimony,  equally  conclu- 
sive, is,  that  Jews  were  taught  from  their  infancy,  by 
parents,  masters  and  teachers,  in  the  holy  laws,  which, 
he  declares,  Jews  regard  as  revelations  from  God. 

The  force  of  public  sentiment  practically  made  at- 
tendance upon  these  synagogue  schools  compulsory. 
Children  were  sent  to  them  when  six  years  old.  And 
we  may  readily  believe  that  Joseph  and  Mary  regarded 
this  noble,  national  custom.  Jesus,  we  may  say,  would 
be  found  after  that  age  sitting, with  other  Jewish  boys, 
on  a bench  or  on  the  ground,  before  the  master  who 
occupied  a raised  platform.  With  tliem  would  He  be 
taught  to  read  and  write  the  sacred  language,  Hebrew, 
then  no  longer  a living  one, the  Syro-Chald8ean,then  the 
spoken  tongue  (Mk.  v 41,  xv  34,  xiv  36),  and  the  Greek 
also,  a language  in  constant  use  in  both  Galilee  and 
Judaea — and  whose  use  by  all  the  New  Testament  writ- 
ers shows  how  widespread  it  had  become  since  the  con- 
quests of  Alexander.  He  would  be  also  taught  in  the 


Till-  JEWISH  SCHOOL 


i- 
{ . 


fr.- 


•L 


THE  HOLY  LIFE. 


141 


Hebrew  Scriptures,  especially  in  the  Law;  and  may  also 
have  had  some  instructions  in  those  traditions  and  in 
that  Kabbinism,  whose  worthlessness  He,  afterwards,  so 
thoroughly  exposed. 

He  was  tauo;ht  much  in  the  school  of  home.  That 
house,  doubtless,  was  like  all  the  houses  of  tlie  plainer 
people — a stone  structure,  square,  two  stories  high,  flat 
root,  surrounded  with  a low  wall,  and  having  thick 
walls  to  be  cooler  during  the  scorching  heats  of  summer, 
and  which  enclosed  a small  area,  called  a court.  Creeping 
vines  clambered  alono;  its  sides,  and  over  its  court  roses 
and  the  clematis  intertwined.  By  its  side,  or  in  its 
front,  a small  terraced  garden  brightened  the  scene. 
The  house  was  furnished  in  the  usual  oriental  style — 
mats  on  the  floor,  couches  along  the  sides,  in  the  center 
of  one  of  tlie  rooms  a small  stand  on  wliich  the  food 
was  placed,  and  the  invariable  water-jar  and  wash-basin. 
Every  thing  in  and  around  the  house  indicated  the  ab- 
sence of  wealth,  but  not  the  presence  of  degrading  pov- 
erty. The  pictures,  found  in  books  and  sermons,  de- 
scriptive of  Jesus’  extreme  poverty  are  as  distressing  as 
they  are  incorrect.  They  seem  to  be  founded  upon 
His  own  remark,  ‘‘the  Son  of  Man  hath  not  where  to 
lay  His  head” — a word  spoken  after  He  had  entered 
upon  His  voluntary  self  denying  ministry.  He  had  not 
then,  because  it  belonged  to  His  calling  not  to  have,  a 
house  of  His  own.  But  Mary  most  probably  possessed 
property  in  Bethlehem,  and  Joseph  owned  the  house 
where  the  family  lived.*  The  family  was  not  rich. 


[*See  note,  pg.  51  and  114;  also  Lk.  i,  56,  OrkJ] 


142 


THE  HOLY  LIFE. 


But  it  was  not  abjectly  poor.  And  while  Jesus  wrought 
at  His  trade  He  surely  earned  a comfortable  living. 

But  though  there  was  nothing  remarkable  about  the 
house  itself,  tliere  was  much  as  to  tiie  character  of  its 
inmates.  It  was  the  home  of  ^^tlie  Holy  Family.’’ 
There  Jesus  lived  for  thirty  years.  There  God  was 
honored,  and  piety  ruled.  The  annual  attendance  upon 
the  feasts  at  Jerusalem  shows  that  all  reliofious  duties 
were  faithfully  observed.  The  taking  of  Jesus  with 
them  when  He  was  twelve  years  old  shows  their  atten- 
tion to  His  religious  training.  In  that  house  nothing 
sordid,  or  savoring  of  meanness  or  impurity,  was  ever 
found.  From  His  parents’  lips  He  learned,  from  His 
earliest  years,  the  precepts  of  the  Law,  and  in  their 
saintly  lives  saw  exemplified  the  beauty,  dignity  and 
power  of  lioliiiess.  He  loved,  and  was  loved  by  His 
mother  most  tenderly.  From  her  He  received  lessons 
of  the  richest  value,  and  her  words  could  not  but  arouse 
all  His  powers  of  thought.  He  had  also  both  sisters  and 
brothers — the  latter  of  whom,  at  least,  did  not  believe 
on  Him  up  to  the  time  of  His  death — whose  filial  affec- 
tions seem  to  have  been  always  deep  and  tender,  and  to 
one  of  whom  He  made  a personal  manifestation  after 
His  resurrection.*  He  was  very  happy  in  their  com- 

[*Ifthe  reader  will  turn  to  Matt,  xii-40-50,  xiii,  55,  56,  Mk.  lii, 
31,  VI,  3,  Lk.  viii,  19,  Jn.  ii,  12,  viii,  3.  A.cts,  i,  14,  1 Cor.  ix  5,  Gal.  i, 
19,  lie  will  see  the  many  references  to  the  brothers  and  sisters  of 
Jesus.  They  are  never  called  or  siiggeneis,  rela- 

tives^ but  uniformly  adelphoi^  bothers^  and  adelphai ^sisters.  They  are 
always  seen  in  connection  with  Mary,  as  if  her  children,  a fact  iin- 
])lied  in  Matthew  until,  imd  prooUdokon  first-born  (i 28), the  latter 

word  found  also  in  Luke  ii,7.  lie  had  at  least  two  sisters,  (adelphai 
pluial)  both  married,  when  He  entered  upon  His  ministry,  (Matt, 
xiii,  56);  aud  their  names — so  tradition  says — were  Esther  and 
Tamer.  His  brothers’  names  as  given,  are  James,  Joses,  Simon, 
and  J udas.] 


HOUSES  IN  NAZARETH. 


THE  HOLY  LIFE. 


143 


panj^  and  at  home.  Years  afterwards  when  meeting 
the  tremendous  issues  of  llis  life,  the  relief  which  the 
siglit  of  childhood  gave  Him,  the  strong  attachment  to 
children  which  He  ever  exhibited,  and  His  words  about 
tlieir  simplicity  and  innocence,  were  proofs  and  products 
of  the  happiness  of  His  own  joyous  childhood  at  home. 
And  in  that  sweet  home  He  grew  all  silently.  From  the 
divine  germ  planted  at  His  creation  in  His  being,  and 
which  itself  grew  as  naturally  as  a flower  from  its  bud. 
His  life  unfolded  itself  day  by  day.  There  was  noth- 
ing fitful  or  sporadic  There  were  no  accretions  from  with- 
out. The  growth  was  vitally  from  within.  That  illustra- 
tion which  He  gave  His  disciples  was  a perfect  picture  of 
His  own  development :‘^consider  the  lilies,how  they  grow.’’ 
As  silently,  steadily,  without  toiling  or  spinning,  they 
push  upward  their  stock  and  stem  with  their  most  del- 
icately interwoven  strength  and  grace,  until  at  last  they 
are  crowned  with  flowers  of  the  most  exquisite  purity 
and  loveliness,  so  t’  ugh  the  successive  stages  of  youth. 
His  life-development  went  on  without  any  care  or  anx- 
iety as  to  growth,  until  the  bloom  and  fragrance  of 
His  manhood  heiochtened  and  glorified  all. 

The  lessons  gathered  in  the  school  of  business  were 
man^  _md  valuable.  From  His  childhood  had  He  been 
trained  to  industry;  and  His  system  of  truth  is  strong- 
ly condemnatory  of  idleness.  Not  industry,  but  idle- 
ness was  degradation  to  a Jew.  All  sons  were  brouo^ht 
up  to  an  active  calling.  If  not  agriculturalists,  they* 
became  trad  men  and  mechanics.  Those  industries 
were  associated  with  the  highest  social  ranks,  and  most 


144  THE  HOLY  Lii^^I. 

eminent  respectability.  Though  the  arts  of  a barber, and 
perfumer  were  considered  undignified,  and  some  trades 
were  less  respectable  than  others,  yet  none  but  freemen 
were  allowed  to  engage  in  them.  And  laborious  study 
and  great  teaching  were  found  constantly  linked  with 
honest  toil.*  Rabbi  Rhineas  was  a mason,  and  was 
chiseling  stone  when  chosen  Hi^h  Priest.  Rabbi 
Simeon  was  a weaver.  Rabbi  Ishmael  a needle-maker. 
Rabbi  Jochanan  a shoemaker.  The  great  teacher  Hillel 
supported  himself  by  his  trade,  and  the  great  apostle 
Paul  earned  his  living  by  making  tents.  It  was  there- 
fore wholly  in  accord  with  the  noblest  J ewish  ideas 
that  Jesus  was  brought  up  to  a trade.  He  was  taught 
His  father’s  handicraft,  a worker  in  wood,  and  was 
known  in  Nazareth  as  ho  tektoon^  worker  in  wood^  the 
definite  article indicating  that  He  was  well-known  as 
such.-j*  And  tradition,  as  handed  down  by  Justin 
Martyr,  tells  us  that  He  made  ploughs  and  yokes,  ^‘thus 
teaching  men,”  says  Justin,  ^‘the  ii  ^)ortance  of  an  ac- 
tive life,  and  setting  before  them  symbols  of  righteous- 
ness.” And  His  handicraft,  which  had  a part  of  its 
functions  in  the  synagogue  and  Temple,  was  one  of 
those  noble  trades,  from  the  learned  in  which,  it  was 
lawful  to  elect  High  Priests.  It  enjoyed  the  same  sort 
of  repute  among  the  Jews  that  is  given  with  us  to  the 
ministry  and  learned  professions,  and  was  often  adopted 
as  a calling  by  men  of  noble  birth.  It  is  therefore  no 

[♦Liglitfoot,  on  Mk.  v.  18.] 

[fThis  is  the  T.  li.  of  Mk.  vi  3. Some  versions  have  “the  son  of 
the  carpenter.”] 


THE  HOLY  LIFE. 


145 


sign  of  degradation,  poverty,  or  intellectual  inability  to 
grapple  with  studies,  that  Jesus  learned  this  trade,  and 
in  it  by  His  own  hands  ministered  to  His  own,  and 
His  mother’s  necessities.  For  tradition  says  that  Jo- 
seph died  when  Jesus  was  twenty,  and  that  henceforth 
she  was  dependent  mainly  upon  His  labor.  For  two  of 
His  brothers,  Jude  and  Simon  were  married  before 
their  father’s  death — so  tradition  says — and  had  fami- 
lies of  their  own  to  support.  Thus,  by  His  own  exam- 
ple in  bread-winning,  He  dignified  and  ennobled  manual 
labor,  and  made  it  most  truly  and  forever  honorable. 
And  knowing  Himself,  by  daily  experience,  both  the 
exactions  and  rewards  of  daily  toil, He  could  enter, fully, 
and  by  the  power  of  a living. sympathy  into  the  daily  life 
of  the  noble  army  of  workers.  His  workshop  was  a 
fine  school.  His  trade  a fine  teacher.  There,  day  by  day 
did  He  gather  up  lessons,  and  was  disciplined  mentally 
and  morally,  and  made  physically  robust  and  manly. 
While  His  hands  were  occupied  with  tools.  His  mind 
and  heart  w^ere  occupied  with  those  lofty  themes,  which, 
when  afterwards  enunciated,  came  forth  with  all  the 
freshness  of  a new  revelation. 

Thirdly,  the  school  of  creation.  He  was  a most  en- 
thusiastic lover,  and  most  earnest  and  observant  student 
of  nature.  It,  with  its  mysteries  of  inorganic  and 
organic  life,  was  to  Him  a holy  book,  teeming  with  in- 
struction, the  work  and  reflection  of  God.  His  affec- 
tionate fondness  for  it  is  constantly  apparent  in  His 
teaching.  And  its  pages,spread  out  before  Him  in  His 
Galila3an  home,  afforded  Him  unwearied  delight. 


146 


THE  HOLF  LIFE. 


Nazaretli,  nestling  in  its  ampi-theater  of  liills,  must 
liave  been  in  Ills  esteem,  wliat  it  was  in  Jerome’s  (A.  D. 
140),  and  was  by  liim  called,  ^‘tbe  flower  of  Galilee.” 
The  atmosphere  was  solt  and  balmy.  Nature’s  repose 
was  over  all  the  scene,  undisturbed  only  by  such  sounds 
as  the  patter  of  children,  the  songs  of  sweet-throated 
birds  and  the  sono;s  of  the  harvest  home.  In  the  hol- 
lows  the  pomegranite  flourished,so  did  the  olive  and  flg. 
The  slopes  and  dells  were  carpeted  with  greert.  Flow- 
ers in  profusion  toned  down  the  nakedness  of  the  rocks. 
And  the  prospect  from  the  top  of  the  precipitous  ridge 
— from  whicli  afterwards  the  citizens  tried  to  cast  Him 
down,  and  on  tlic  eastern  side  of  wliicli  Nazareth  im- 
pended over  its  paradisaical  vale — was  exhilarating 
thought- suggesting,  unsurpassed  in  extent  and  beauty 
by  any  view  in  Palestine.  Travellers  are  unanimous 
in  expressions  of  admiration.  A few  miles  northwest 
was  Gath-hepher,  tlie  birth  place  of  Jonah.  Looking 
north  the  eye  swept  over  a plain,  rich  in  the  beauty  and 
verdure  of  pastures,  grain-flelds,  gardens,  and  fruit- 
bearing trees,  skirted  on  its  western  borders  by  tlie  cit- 
ies of  Sepphoris  and  Cana  of  Galilee,  full  of  business  ac- 
tivity— the  latter  to  become  famed  as  the  scene  of  II  is 
first  miracle.  Beyond  this  plain  swelled  up  tlie  “High- 
lands of  Galilee.”  Yet  sixty  miles  further  north  tow- 
ered tlie  monarch  of  the  sacred  mountains.  Great  Iler- 
mon, lifting  liigh  its  snowy  head  ten  thousand  feet  above 
the  level  of  the  sea.  And  farther  yet  north  Lebanon’s 
cedar-covered  slopes  and  snowy  crown  stopped  the  view. 
Toward  the  east  lay  the  fertile  plain  of  Gennesaret, 


EARLY  MORNING. 


MOUNT  TABOIf 


tHE  HOLY  LifE. 


147 


smiling  in  its  luxuriance, and  rose  in  succession  the  swells 
of  Gilboa,  the  summit  of  Little  Ilermon,  and  the  bold 
round  top  of  Tabor  standing  apart, uplifted  into  the  pure 
air  of  the  resplendent  heavens.  Beyond  these  was  the 
sea  of  Galilee,  whose  bosom  was  covered  with  sails, 
whose  western  hills  were  crowded  with  cities,  and 
whose  eastern  hills  showed  the  dim  outlines  of  their 
precipitous  sides  in  the  glow  of  the  western  sun.  On 
the  south,  the  wooded  hills  at  His  feet  sank  down  in 
rugged  or  graceful  slopes  until  they  were  lost  in  the 
plain  of  Esdraelon,  covered  with  grain-fields  or  carpet- 
ed with  green,  and  tapestried  with  flowers,  and  rich  in 
every  part  with  historic  memories.  Over  it  the  eye 
ranged,  south-eastwardly,  to  the  mountains  of  Samaria, 
and  in  the  distance  to  the  distinctly-seen  mountains  of 
Moab;  and  south- west wardly,  to  Mount  Carmel,  for- 
ever associated  with  Elijah’s  name,  beyond  which  lay, 
as  a mirror  of  molten  silver,  the  Mediterranean,  over 
whose  bosom  swift  ships  were  to  carry  the  tidings  of 
Ilis  salvation  to  Europe,  whence  they  were  to  spread 
over  the  world.  Most  of  the  objects  in  sight  were  yet 
to  rejoice  in  His  presence,  and  be  immortalized  from 
their  association  with  Him.  But  then,  that  view  was 
was  one  of  His  schools.  Mountains,  seas,  uplands, 
green  and  fragrant  glades,  picturesque  glens,  bountiful 
harvests  of  grains  and  fruits,  flocks  and  heads,  a crowd- 
ed population,  busy  in  husbandry,  commerce,  trade — 
these,  and  the  charming  seasons  were  pages  in  the  great 
book  of  Nature  which  Jesus  studied  day  by  day. 

And  His  illustrations  show  how  closely  He  studied 


148 


The  holy  lies. 


them, how  fresli  and  strong  tlie  impression  tliej  made  np- 
oiillis  mind  and  heart, how  true  His  insight  into  nature’s 
facts,  and  how  clear  Ilis  discernment  of  their  true  rela- 
tion to  God  and  to  man.  Nothing  escaped  His  eye, 
and  every  thing  gave  a lesson  which  He  learned.  The 
appearances  ol  the  sky,  natural  features  and  products, 
the  lilies  of  the  field,  the  fields  white  to  the  harvest, 
the  vinyard,  vine-,  and  wine-press,  the  fig-tree,  the  sheep 
in  the  fold,  and  lost,  the  wolf,  the  foxes,  the  birds  of  the 
air,  the  hen  gathering  her  chickens  under  her  wings, 
— these,  with  many  other  objects  of  nature,  animate  and 
inanimate  found  a place  in  His  discource.  In  the  seed- 
sowing He  saw  an  illustration  of  God’s  quickning  pow- 
er, in  the  rain  and  sunshine,  of  God’s  impartial  good- 
ness, in  the  birds,  of  God’s  kindness  to  all  His  crea- 
tures. The  harvest  was  an  image  of  the  greater  har- 
vest. And  the  lily  He  clothed  with  a new  beau- 
ty before  which  the  greatest  human  splendor  vanishes. 
To  Him  all  nature  was  glad  with  the  life  from,  and  vocal 
with  the  praises  of  God. 

And  closely  did  He  study  that  great  page  of  nature,man. 
It  is  usual  in  books  and  sermons  to  represent  Galilseans 
as  inferior  to  the  Judaeans.  Tlie  impression  seems  to 
be  founded  upon  Matt,  xxvi,  G9,  73,  Acts  ii,  7 and  Jn.  vii, 
41,42,52.  In  the  first  of  these  there  is  nothing  more  than 
tlie  same  as  a New  Englander’s  saying  to  a Southerner 
after  observino;  his  accent,  -‘You  are  from  the  South.” 
In  the  second,  the  surprise  expressed,  is,  that  men  of 
one  nationt9,lity  could  speak  so  many  different  tongues. 
And  in  the  fourth, the  question  in  vs,41, ‘‘Shall  the  Christ 


THE  HOLY  LIFE. 


149 


come  out  of  Galilee/’  is  urged  as  a proof  that  Jesus 
could  not  be  He,  because  Scripture  liad  declared  that  The 
Christ  would  come  fromJ  udsea  vs.42;  and  the  angry  word 
to  Hicodemus,  in  vs.  52,  was  simply  not  true.  But 
these  passages,  seen  in  tlie  light  of  the  fact  that  the 
Galilseans  were,  equally  with  the  Judieaiis,  Jews,  were 
as  faithful  in  attendance  upon  all  the  feasts,  and  as 
zealous  for  the  Law,  and  were  possessed  of  as  many 
schools  and  Babbis,  do  not  suggest  the  idea  of  ridicule 
contempt,  or  uncouthness  of  speech.  Nor  has  the  idea 
that  the  Judaeans  looked  down  upon  the  Galilaeans,  any 
foundation  in  any  evidence  furnished  by  the  earlier 
Jerusalem  Targums*,  nor  by  Josephus.  .And  the  idea 
is  inconsistent  with  many  facts  given  by  him.*|- 

It  is  true  that  they  had  unamiable  traits  of  character. 
But  they  were  more  active  and  enterprising  in  business, 
freer  in  faith,  happier  in  life,  and  larger  minded  than 
were  their  Southern  brethren.  Galilee  was  a highway 
through  which  the  stream  of  commerce  was  constantly 
flowing.  Kepresentatives  of  foreign  nations  resided 
there.  In  some  of  the  cities  many  Greeks  lived,  and 
Greek  culture  was  found;;};  and  Homan  citizens  and 
soldiers  were  a common  sight.  Thus,  various  influen- 
ces were  at  work  which  affected  the  Galilsean  character; 
and  it  was  more  susceptible  to  foreign  influences  than 
the  Judaean.  These  influences  did  not  in  the  slightest 
degree  affect  their  faith.  But  it  led  them  to  turn  more 

[■^Compiled  A.  D. 350-400.  The  Bab3doniaii  Targum  was  com- 
piled A.  D.  500.] 

[fSee  Bell.  Jud.  2.  3.  1.  12;  12,  3.  4.  Ant.  17-10-2.] 

[fJos.  Vtia  15.] 


160 


THE  HOLY  LIFE. 


and  more  to  its  ethical  side,  as  represented  by  tlie  pro- 
phets. This  it  was,  tliat  brought  them  into  a sharp 
contrast  with  the  Judreans,  who  turned  more  and  more 
to  the  priestly  side  of  their  faitli,  and  wliose  stronghold 
was  the  ritualistic  service  maintained  in  Jerusalem. 

This  was  the  type  of  men  Jesus  had  for  a study  day 
by  day.  It  was  from  these  Galilseans  that  lie  drew  His 
first  disciples.  They  were  a type  of  men  of  strong  char- 
acter, generous  in  disposition,  chivalic  in  bearing,  firm 
in  purpose  and  in  the  main,  of  high  and  noble  aims. 
He  saw  them  in  their  daily  occupations.  The  sower 
sowing,  the  gardener  waiting  for  fruit,  the  vine  dresser 
pruning  his  vineyard  were  living  types  of  divine  truths. 
The  Dives  and  Lazarus,  the  prodigal  son,  the  two  sons 
had  all  been  people  with  whose  history  he  was  acquaint- 
ed. And  these,  as  also  the  significant  fact  that  woman 
in  the  most  critical  time  of  her  life  He  exalted  into  a 
type  of  the  highest  character  (Jn.  xvi,  21)  show  how 
deej)ly  He  entered  into  and  how  much  He  learned  from 
the  sorrows  and  sufferings  of  men,  as  well  as  from  their 
follies,weaknesses,and  their  sins.  Nor  was  He  a stranger 
to  their  joys,  nor  unobservant  of  any  good  which  was 
manilested.  He  delighted  in  and  learned  from  the 
])lays  of  children,  the  reciprocities  of  social  life,  the 
gladness  of  the  bridegroom  and  bride,  and  commended 
the  conduct  of  the  good  Samaritan,  and  the  faith  of 
the  Koman  centurion. 

Home,  nature,  man,  these  great  books  He  studied 
thoroughly.  From  every  thing  of  good  and  great 
wliich  they  contained  He  drew  nourishment.  And  from 
these  books  He  received  something  of  that  freshness, 
frankness,  openness,  and  that  genuine  human  sympathy 
which  manifested  itself  in  kindness  to  all,  and  in  intense 


THE  HOLY  LIFE.  151 

yearning  after  manjto  lift  him  out  of  his  sorrows  and  sins 
up  to  Himself,  and  to  God. 

But  these  schools  and  books  were  not  all.  Other 
schools  there  were  in  which  He  was  a scholar,  and  an- 
other Book  there  was  which  He  profoundly  studied. 
It  was  regarded  as  a sacred  duty  resting  upon  parents, 
and  a duty  which  no  one  else  could  discharge,  to  give 
every  ‘child  a knowledge  of  the  Scriptures:  ^‘These 
things  shalt  thou  diligently  teach  tliy  children’’  was 
ever  ringing  in  parents’  ears;  ‘‘Thou  shalt  talk  of  them 
&c.  (Heut  6:7-9).  And  tlie  greatest  care  was  taken  to  see 
that  every  child  was  thoroughly  instructed  in  the  Holy 
Scriptures  and  in  the  doctrines  and  rites  of  their  faith. 
They  were  drilled  into  the  child  until  he  knew  them  by 
heart.  Josephus  declares  that  few  they  were  who 
could  not  answer  any  question  respecting  the  law. 
Soon  as  a boy  began  to  talk  his  parents  began  to  instruct 
him  in  the  word.  At  once  then,  said  Rabbi  Solomon, 
“his  father  ought  to  converse  with  him  in  the  sacred 
language,  and  begin  to  teach  him  the  Law.  If  he  does 
not  do  this  he  seems  to  bury  him.”  And  Rabbi  Judah 
said,  “the  boy  of  five  years  of  age  ought  to  apply  to 
the  study  of  the  Scriptures.”  Thus  early  was  Jesus 
instructed.  He,  like  Timothy,  from  a child  knew  the 
Hebrew  Scriptures.  And  during  all  His  silent  years 
they — His  only  books — were  His  unwearied  delight — • 
His  study  by  day.  His  meditation  at  night,  and  Ilis 
ready  resourse.  He  knew  them  intimately  from  beginn- 
ing to  end.  He  quoted  from  them  freely,  and  from  every 


162 


THE  HOLY  LIFE. 


part.*  They  were  the  armory  whence  He  drew  His 
weapons  of  defense  and  attack.  They  were  the  author- 
ity by  which  He  supported  His  words.  And  the  fresh- 
ness and  force  with  which  He  used  them,  showed,  while 
it  carried  conviction  to  all  not  wilfully  opposed,  how 
thoroughly  He  had  made  them  all  His  own.  They 
were  the  song,  support,  comfort,  and  food  of  His  soul. 
They  penetrated  the  very  depths  of,  and  completely 
filled  and  moulded  His  whole  being.  From  them 
through  the  teaching  of  The  Spirit,  He  drew  the  in- 
spiration of  His  mission.  In  them  He  saw  that  the 
“musts”  of  His  life  were  all  penned  down  centuries  be- 
fore His  birth,  that  His  coming,  and  all  it  involved 
were  all  foretold  in  promise,  prophecy,  symbol  and 
type.  Through  them  He  became  aware  of  the  stupen- 
dous fact  that  He  was  Emmanuel,  “God  with  us;”  and 
that  He  was  to  be  “the  Man  of  sorrows  and  acquainted 
with  grief;”  the  lowly  One,  despised  and  rejected;  the  re- 
sisting One  whose  life  was  to  be  one  protracted  struggle 
with  the  Great  Enemy;  and  the  Bearer  of  sin,  who 
must  lay  down  His  life  amid  soul-sorrows  the  most  ap- 
palling, and  physical  agonies  the  most  severe. 

And  this  suggests  another  school  in  which  He  was 
developed — the  school  of  sorrow.  Tliere,  He,  the  First- 
born of  the  whole  creation  (Col.  i,  15),  though  He  were 

[*If  the  reader  will  examine  the  table  of  passages  in  the  Old 
Testament,  quoted  or  alluded  to  in  the  New%  found  in  B:igster’s 
Bible,  Large  PMition,  lie  will  see  that  Jesus  (juoted  twice  from  Gen- 
esis, twice  from  Exodus,  once  from  Numbers,  three  times  from 
Deuteronomy,  seven  times  from  the  Psalms,  five  times  from  Isaiah, 
twice  from  Daniel,  once  from  Ilosoa,  once  from  Jonah,  once  from 
Micah,  once  from  Zachariah,  and  twice  from  Malachi.] 


THE  HOLY  LIFE. 


153 


a Son,  learned  by  the  things  which  He  suffered  that  first 
and  finest  lesson,  obedience,  (Heb.  v.  8).  And  though 
He  was  in  this  school  all  His  life,  and  received  its 
greatest  lessons  toward  its  close,  yet,  it  was  also  in  this 
school  that  He,  during  the  period  when  He  was  develop- 
ing through  the  stages  of  childhood  and  youth  into  tlie 
maturity  of  His  manhood’s  prime,  learned  most  import- 
ant lessons. 

Thus  were  these  years,  most  important  because  in 
them  His  public  life  was  rooted,  passed  tranquilly  by. 
Day  by  day  was  He  gathering  knowledge  from  every 
quarter,  and  advancing  in  wisdom  as  He  was  increas- 
ing in  years.  He  was  receptive  of  influences  from 
without.  But  they  could  give  neither  direction  nor 
bent  to  His  development,  which  was  from  the  life  with- 
in. And  that  life  could  find  its  nourishment  only  in 
God:  ^‘He  shall  grow  up  before  Him  as  a tender  plant, 
and  as  a root  out  of  a dry  ground.”  Hence  His  com- 
munion with  God  was  incessant.  In  nature,  the  Scrip- 
tures, synagogue-,  and  Tern  pie- worship,  and  in  the  se- 
crecy of  the  closet-prayer  He  communed  with  Him, 
and  about  every  thing.  From  Him  He  received  success- 
ive supplies  of  wisdom  and  grace.  All  things  that  came 
before  Him  He  examined  in  the  light,  and  weighed  in 
the  balances  of  the  heavenly  sanctuary.  Thus,  was  He 
enabled  to  estimate  all  things  at  their  proper  value,  as 
estimated  in  heaven.  There  too.  He  was  studying  at 
the  same  time  the  mystery  of  His  being,  and  the  object, 
end,  and  methods  of  the  accomplishment  of  His  mission. 
He  was  also  learning  those  great  lessons  of  entire  self- 


154 


THE  HOLY  LIFE. 


denial  and  self-forgetfulness  for  the  good  of  others,  of 
sweetest  jiatience  and  submission  to  His  lot,  of  implicit 
obedience  and  entire  consecration  to  God,  and  immova- 
ble confidence  in  Him,  ever  conspicuous  in  His  life. 
And  He  was  at  the  same  time  acquiring  that  intimate 
knowledge  of  the  cosmos  which  He  had  come  to  rescue 
from  Satan’s  usurpation,  and  of  man  whom  He  had  come 
to  redeem,  without  which  He  could  never  have  entered 
successfully  upon  Ilis  extraordinary  career. 

Mighty  were  the  movements,  mental,  moral,  spiritual, 
going  on  within  the  silent  Man.  Every  thing  was  un- 
der the  immediate  guidance  of  The  Spirit,  who  was  fit- 
ting Him  for  His  task.  He  was  living  in  a world  to 
which  all  else  were  strangers.  No  wonder  His  own 
family  could  not  understand  Him,  much  less  His  neigh- 
bors and  friends.  They  saw  that  His  temperament  was 
calm.  His  step  even,  His  deportment  that  of  One  of 
superior  mould.  They  saw  that  He  kept  Himself 
wholly  free  from  all  entanglements.  They  could  appre- 
ciate His  sunny  disposition,  kindly  ways,  tender  regard 
for  others  and  His  charm  of  manner  which  made  Him 
the  delight  of  Ills  family  and  friends,  and  the  light  of  His 
home.  Jhit  as  they  beheld  in  Him  that  majesty  blend- 
ed with  meekness  which  characterized  His  public  ca- 
reer, as  they  looked  upon  that  massive  brow,  or  open 
countenance,  or  into  those  penetrating  eyes  which 
seemed  to  be  ever  looking  into  eternity,  they  must 
have  been  aw^ed.  They  must  have  felt  instinctively  that 
though  with,  lie  w’as  not  of  them,  and  that  tlie  distance 
between  Him  and  them  was  infinite.  And  as  they  saw 


THE  HOLY  LIFE. 


155 


Him  going  to  and  from  Ilis  work,  or  resting  at  lioine, 
or  standing  upon  the  brow  of  the  hill,  studying  nature 
and  drinking  in  life  and  freshness  with  every  sense, 
they  must  often  have  mused,  or  inquired  among  them- 
selves, what  manner  of  man  lie  was  to  be. 

But  so  quiet  and  unobtrusive  was  His  life  that  He 
seems  not  to  have  been  known  beyond  Nazareth.  And 
even  those  who  had  known  Him  from  childhood  were 
startled  and  amazed  when  He  burst  upon  the  world  as 
the  Lio:ht  and  Life  of  men. 

Section  XL 

The  Preparation  of  John  Baptist  for  His  Minis- 
try, AS  Jesus’  Forerunner. 

Time:  B.  C.  4 — A.  D.  26.  Place:  The  Wilderness  of  Judaea. 

Luke  i,  66,  80. 

The  hand  of  the  Lord  was  upon  (with,  R.  V.)  him, 
John. 

And  the  child,  John^  grew,  and  waxed  strong  in  spir- 
it, and  was  in  the  deserts  till  the  day  of  his  shewing 
unto  Israel. 

The  time  was  rapidly  a])proaching  when  Jesus  was 
to  leave  His  quiet  retirement  for  that  life  of  incessant 
toil  and  strifes  and  sorrows  which  ceased  only  with  His 
death.  This  approach  was  to  be  heralded  by  one  of 
whom  we  have  heard  nothing  for  thirty  years.  His 
ministry,  it  had  been  declared  before  His  birth,  was  to 
be  threefold:  (a),  he  was  to  announce  the  approach  of 
the  kingdom  ot  God,  and  of  the  Messiah.  The  angel 
had  mentioned,  not  as  a quotation  from  the  prophets, 
but  as  something  new,  (Lk.  i,  19),  that  he  was  to  go 


156 


THE  HOLY  LIFE. 


before  Him  the  spirit,”  i.  e.y  be  alike  animated, 
^ and  power,”  i.  energy  of  character,  as  moulded  and 
moved  by,  the  spirit  ‘‘of  Elijah.”  He  was  to  have  the 
purpose  and  power  to  do  all  that  Elijah  himself  could 
do,  to  make  ready  a people,  &c.*  In  this  his  prophetic 
character  was  manifested,  (b),  He  was  to  call  the  peo- 
ple to  repentance,  and  give  a knowledge  of  the  coming 
salvation.  Of  this  righteousness  the  law  was  the  stand- 
ard.  And  as  he  was  to  show  how  this  law  had  been 
broken,  and  to  awaken  in  men  the  sense  of  sin  and  of 
the  lost  good,  and  to  arouse  them  to  repentance,  and 
thus  to  prepare  them  for  the  Messiah,  he  must  himself 
personally  see  the  wretched  condition  of  the  people,  and 
the  causes  of  it.  Thus  was  he  to  be  the  preacher  of 
righteousness.  And,  (c),  he  was  to  point  out,  and  make 
known  the  Messiah  when  He  appeared.  This  was  to 
be  tlie  culminating  point  in  his  ministry.  After  that 
Jesus  was  to  be  the  chief  figure.  He  was  to  increase 
but  John  was  to  decrease. 

For  this  great  woik  John  was  prepared  by  the  Lord, 
as  the  brief  summing  up  concerning  the  years  of  prep- 
aration shows;  “the  hand  of  the  Lord  was  upon  him.” 
Tliis  was  the  secret  of  his  development.  “And  the 

This  statement  declares  not  what  lie  would,  but  what  he 
could  do.  Owing  to  Ids  and  Jesus’ rejcciion  by  tlic  heads  of  tlie 
nation  tins  purpose  partly  failed.  John  did  make  ready  a people 
prepared  &c.  But  he  failed  “to  turn  the  hearts  of  the  iatliers  to 
the  children,  tl’c.”  These  words,  lliougli  now  spoken  from  heaven, 
liad  l)een  already  spoken  through  tlie  | ro])het  (Mai.  iv,  5,0).  And 
since  God’s  purpose  must  stand  tlicsc  words  must  yet  be  fulfilled; 
not  in  or  by  Jolin  Baptist,  but  in  and  by  Elijah  himself:  “he  shall 
go”  <&c.] 


tim  HOLY  LIYE. 


167 


cliild  grew,  and  waxed  strong  in  spirit:”  this  states  the 
direction  of  that  development;  ^‘and  was  in  the  deserts 
until  the  day  of  his  showing  unto  Israel;”  and  this 
tells  where  that  development  was  matured.  These 
are  the  great  outlines.  Let  us  try  to  till  them  up  some- 
what, by  hints  furnished  by  certain  facts,  such  as  the 
words  spoken  concerning  him  before  his  birth;  the 
priestly  and  righteous  character  of  his  parents;  the  Di- 
vine call  to  Nazariteship,  and  to  a preeminently  holy 
position,  as  the  preparer  of  the  way,  and  herald  of  The 
Messiah;  and  the  political  and  religious  condition  of 
things  in  the  Holy  Land. 

From  his  childhood  he  showed  those  high  mental 
and  moral  characteristics  which  are  preludes  and 
prophecies  of  coming  power  and  greatness  among  men. 
He  was  thoughtful,  studious  and  grave.  In  the  elemen- 
tary schools  which,  in  his  day,  all  Jewish  boys  must  at- 
tend, he  would  be  taught,  along  with  the  elementary 
branches,  the  Hebrew  language  and  Scriptures,  And 
from  this  school  he  may  have  passed  into  the  higher 
schools  of  the  Rabbis,  and  have  there  become  familiar 
with  Rabbinical  lore. 

He  occupied, by  the  right  of  birth,a  position  in  the  very 
highest  rank  of  society,  and  was  accustomed  from  child- 
hood to  that  refining  culture  found  only  in  such  socie- 
ty. In  his  father’s  house  he  constantly  saw  the  play 
of  the  purest  and  loftiest  principles,  and  the  finest  ex- 
ample of  saintly  lives,  and  learned  from  lips  revered  the 
wonderful  story  of  the  theocracy.  His  attendance  upon 
the  synagogue-,  and  Temple-service  was  constant  from 


15S 


THE  HOLY  LIES. 


Ill’s  earliest  years,  and  he  observed  all  the  ordinances  of 
public  worship,  and  ali  the  comm  inds  of  the  moral  law, 
from  inward  loyalty  to  God. 

All  this  might  be  said  of  many  another  Jewish  lad 
of  that  day,  similarly  circumstanced,  But  John  was 
apart  from  them  all  in  this:  before  his  birth  he  was  di- 
vinely designated,  and  just  after  his  birth  he  was  by 
his  parents  devoted,  to  life-long  Nazaritesliip;  and  in 
his  early  years  he  took  upon  himself  the  Nazarite  vows. 
No  grape,  nor  grape-juice,  nor  intoxicant  ever  touched 
his  lips.  No  sissors  ever  came  upon  his  head.  No 
boyish  pastime  nor  social  amusement  ever  occupied  his 
attention.  ^^Be  came  neither  eating  nor  drinking.” 
From  a child,  fully,  only,  always,  was  he  devoted  to  God. 
Nazariteship  separated  him  from  those  who,  under  u- 
sual  circumstances  might  have  been  his  companions. 
And  this  separation  was  widened  by  the  fact  that  his 
whole  life  was  guided  and  moulded  by  The  Spirit  with 
whom  he  was  filled  from  before  his  birth.  Through 
II is  enlightenment  the  Scriptures,  which  he  constantly 
studied  with  the  most  profound  interest,  were  opened  to 
his  understanding,  lie  became  intimately  acquainted 
with,  and  deeply  pondered  God’s  revealed  thouglits.  In 
their  lio-ht  he  estimated  things  around  him.  That  light 
liabbinism  could  not  stand.  Freed,  from  the  first,  from 
the  fetters  of  ceremonialism,  he  saw  the  true  symbolic 
import  of  the  sacrificial  rites,  and  the  true  significance  of 
the  theocratic  history.  The  simple, Divine  requirement, 
•‘love  mercy,  do  justly,  walk  humbly  with  God, ’’shivered 
the  structure  of  Pharisaic  righteousness,  and  thus 


THE  HOLY  LIFE. 


159 


showed  its  worthlessness.  He  kept  close  to  the  Scrip- 
tures. He  allowed  them  to  exert  their  full  and  ennob- 
ling influences  upon  him.  Through  this,  and  through 
prayer,  through  the  force  of  a saintly  example  at  home, 
and  by  the  supply  of  The  Spirit,  his  life  developed  into 
a solidly  holy,  great  and  heroic  one — a life  inspired — 
a life  which,  though  not  free  from  human  weaknesses 
and  failings,  was  truly  God-like  and  sublime. 

He  lived,  he  walked  in  the  light  of  that  God  to  whom 
he  was  unreservedly  consecrated.  In  that  light  his  vision 
was  clear.  And  his  eye  being  single,  he  saw  truly  the 
signs  of  the  times,  and  the  condition  of  the  people.  He 
saw  that  they  had  fallen  far  from  the  exalted  position 
of  their  hiorh  calling;  that  subtleties  and  traditionalism 
had  taken  the  place  of  the  simple,  clear,  and  healthy 
precepts  of  the  God-given  law;  that  the  sacrifices  had 
been  changed  from  their  God-appointed  object  as  means 
and  types,  and  had  become  an  end;  that  intolerance  and 
corruption  characterized  the  hierarchy,  hideous  vices, 
under  the  cloak  of  piety,  the  Pharisees,  scepticism  the 
Sadducees,  libertinism  the  Herodians,  and  a general 
decay  of  living  faith  and  a godly  life,  the  people.  Turn 
which  way  he  would,  his  eye  saw  nothing — save  only  the 
faithful  few — which  could  recall  the  grand  life  which 
he  found  delineated  in  the  glowing  pictures  of  the  pro- 
phetic pages,  and  which  the  nation  had  exhibited  in  its 
purer,  nobler  days. 

As  these  thoughts  continually  pressed  themselves  up- 
on his  mind  and  heart,  he  foui.d  himself  a solitary  in 
the  midst  of  tlie  people.  With  things  as  they  were  he 


160 


THE  HOLY  LIFE. 


could  liave  no  fellowsliip,  nor  any  companionship  with 
tliose  who  supported  them.  Tlie  spiritual  life  whose 
pulses  lie  felt  stiring  within  him,  demanded  a full  and 
unfettered  development;  and  for  this  it  could  find  no 
nourishment,  and  no  freedom  for  growth,  in  the  systems 
in  vogue.  The  lofty  life  to  which  he  aspired  was  alto- 
gether beyond  their  range.  From  the  God-given  sys- 
tem the  life  was  gone,  and  it  was  reduced  to  the  most 
hollow  of  forms.  In  them  now  was  no  ability  to  help 
him  up,  or  to  draw  him  nearer  to  God.  He  must  get 
out  of  them;  get  where  he  could  keep  himself  free  from 
the  moral  defilement  of  the  times;  get  where  in  the 
solemn  stillness  of  the  desert,  and  alone  in  the  presence 
of,  and  in  communion  with  God,  he  could  grapple  with 
the  tremendous  moral  and  spiritual  problems  which 
pressed  upon  him,  demanding  solution.  He  had  every 
thing  to  make  his  home  in  Hebron  a happy  one — loving 
and  venerable  parents,  high  social  position,  a near  en- 
trance upon  the  priesthood  and  a sufficient  competence. 
But  his  heart  was  sick.  The  sins,  sorrows,  sufferings 
of  the  people,  and  the  impending  woes,  ‘^the  coming 
wrath,”  pressed  most  heavily  upon  his  heart.  Not  so- 
ciety but  solitude  alone  would  suit  the  holy  Nazarite. 
He  looked  back  throuofh  the  centuries  to  the  times  and 

o 

life  of  Elijah.  He  saw  that  he  was  raised  up  the  man 
of  flint  and  fire  for  the  times.  He  studied  him,  the 
man  in  whose  ‘‘spirit  and  power”  he  was  to  act,  the  man 
of  the  mantle  and  the  shaggy  hair,  the  man  who  fled 
from  men  to  live  alone  with  God,  the  man  whose  over- 
burdened Soul  peopled  the  air  of  the  solitudes  with  liv- 


f- 


KNGEDOI. 


THE  HOLY  LIFE. 


161 


Ino^  prayers,  the  man,  the  storms  in  whose  heart  as  he 
trembled  and  wept  over  the  the  idolaties  of  Israel  made 
him  insensible  to  the  rain  storms  which  beat  upon  and 
swept  over  his  mountain  home,  in  the  uninhabited 
heiglits  of  Gilead.  Like  him, he,  impelled  by  The  Spir- 
it, ])iit  away  the  robe  of  his  family  and  of  his  order,  put 
on  the  garb  which  had  been  worn  by  Elijah  and  the 
prophets,  and  fled  from  his  pleasant  home  and  the 
haunts  of  men  far  into  the  wilderness. 

We  have  no  data  to  determine  the  time  when.  But 
not  improbably  it  was  about  the  period  when  he,  ac- 
cording to  the  custom,  would  have  been  introduced  into 
the  priesthood.  Priest  he  would  not  be.  Greater  than 
any  priest  he  became,  ‘^a  prophet,  yea,  and  more  than  a 
prophet,”  a Voice,  and  the  announcer  of,  and  preparer 
of  the  way  forTlie  Lord.  The  place  where  he  fled  was 
‘‘the  wilderness”  or  “desert”— a general  designation  of 
that  area  called  “the  wilderness  of  Judaea.”  In  another 
part  of  it  he  afterwards  began  his  preaching.  The  moun- 
tain part  of  it  desolate  and  very  thinly  inhabited  he  now 
made  his  liome.  It  extends  over  the  whole  eastern  part  of 
the  province  from  near  Jerusalem  and  Jericho  down  to 
the  Dead  Sea  and  southern  desert.*  The  best  of  it  will 
yield  but  a scanty  vegetation  of  those  plants  which  re- 
quire no  water.  The  rest  of  it  is  bare.  The  gorges, 
fllled  with  rushing  torrents  during  the  rainy  seasons, 
are  dry  the  rest  of  the  year.  One  spring  only  is  found 
in  all  that  region,  “the  spring  of  Engeddi,”  or  “the  wild 
goats.”  One  or  two  kinds  of  birds,  and  two  or  three 


DJos.  Bell  Jud.  4-8-2-3.] 


162 


THE  HOLY  LIYE. 


kinds  of  animals  compose  the  animal  life  of  that  region 
— save  locusts  and  wild  bees,  which  are  found  there  in 
great  abundance.  To  some  of  the  almost  inaccessible 
solitudes  of  this  wilderness  John  fled.  There,  in  some 
cavern. shelter,  near  by  some  hollow  which  held  the 
rains,  he  made  his  abode.  There,  year  after  year,  he 
lived  content  with  his  scanty  clothing  and  scanty  fare. 
The  former  was  a camel’s  hair  cloak,  such  as  prophets 
from  the  time  of  Elijah  wore  (Zech,xiii,4,mar.).  It  was 
of  the  coarsest  texture,  but  closely  woven,  and  admirable 
to  keep  out  heat  and  cold  and  rain.  It  was  held  fast 
around  the  body  by  a girdle  of  untanned  leather,  such 
as  is  yet  worn  by  the  Bedouins.  The  fare,  that  which 
the  desert  afforded,  ‘‘locusts,”  a food  legally  clean, 
“wild  honey,”  and  water  from  the  rock. 

There,  first  of  all,  he  sought  to  take  heed  unto  him- 
self. That  he  might  be  thoroughly  fitted,  physically, 
for  all  demanded  of  him,  he,  by  his  rigid  self-denial, 
kept  under  his  body,  and  brought  all  his  passions  into 
subjection  to  his  nobler  powers.  Then,  he  next  sought 
to  be  thoroughly  pervaded  and  controlled  by  truth  and 
righteousness.  Had  this  asceticism  been  merely  an  end, 
lie  would  have  been  different  in  no  respect  from  the 
Essenes — the  monks  of  Judaism.  About  them,  and 
their  teaching,  repose  and  purity  of  life  there  was  some- 
thing noble,  something  that  elevated  them  by  a great 
distance  from  the  popular,  sordid  life  and  varnished 
moralities,  and  something,  too,  which  helped  to  prepare 
the  way  for  the  new  kingdom.  But  the  Essenes  looked 
not  beyond  themselves.  They  refused  to  be  caught  in 
theflood-tide  of  worldliness,  but  they  refused,  also,  to  do 
anything  to  arrest  it.  The  system  was  essentially  un- 
creative,  and,  hence,  powerless  to  help  others.  John 
may  have  known  and  often  met  them.  But  he  moved 


THU  WILDERNESS  OF  JUDi€A, 

From  the  rm.uih  of  the  Ove  of  Adullam,  lookfop  eastward,  «0  the  mouaOflnl  1 
of  Mpab  beyond  \hc  Dead  Sea. 


IHE  WlLDEKNES'i- 


THt:  flOLV  LIFE. 


163 


in  a different  orbit,  and  lived  apart  from  them.  lie 
felt  for  others;  and  from  his  outlook  looked  upon  them 
with  a pitying  eye.  The  oppressions  under  which  the 
nation  groaned  from  the  foreign  domination  were  terri- 
ble. But  this  was  tlie  result  of  their  sins;  and  these 
pierced  his  soul  with  an  agony  such  as  the  oppressions 
could  not  inflict,  and  none  but  noble  souls  can  feel. 

His  frame  being  invigorated  by  the  pure  mountain  air, 
his  mind  filled  with  the  majesty  of  God, brought  home  to 
him  by  the  wide  sweep  of  vision,  and  by  the  expanse  of 
the  limitless  heavens,  and  his  soul  attempered  and 
calmed  by  communion  with  Him,  he  could  view  things 
in  their  true  light,  and  weigh  them  in  the  balances  of 
sanctuary.  He  saw  that  the  abounding  corruption  was 
increased  by  the  people's  acquiescence  in  the  Herod ian 
policy.  This  was  the  establishment  of  a great  and  in- 
dependent empire  in  which  the  power  of  Judaism  would 
subserve  the  consolidation  of  the  state  This  policy  in 
the  hands  of  Rome  was  changed  so  far  as  to  make  Juda- 
ism  subserve  its  imperial  aim.  The  high  priests  were 
appointed  and  deposed  to  meet  political  ends.  The  oc- 
cupancs  of  the  office  used  it  for  personal  ends,  and  it 
i d lost  its  sacred  dignity.  The  priesthood  as  a body 
was  venal  and  proud.  The  religion  thus  degraded  into 
an  instrument  of  unscrupulous  ambition,  lost  its  power 
to  quicken  and  lift  up  the  soul.  The  visible  glory  had 
gone  from  the  Temple;  the  ark  from  the  Holy  of  Holies. 
No  response  came  from  the  XJrirn  and  Thummiin;  and 
the  voice  of  prophecy  was  hushed.  Scepticism  was 
abounding.  The  law  was  still  read  in  the  synagogues,  but 
it  was  expounded  by  tradition,  and  had  lost  its  liold  up- 
on tlie  heart  of  the  people.  They  were  more  occupied 


164 


THE  HOLY  LitE. 


than  with  it,  with  the  ceaseless  conflicts  between  the 
sects  and  parties  into  which  the  nation  was  divided, 
and  which  manifested  that  trivialities  had  taken  the 
place  of  the  Divinely-given  realities.  And  lor  leaders 
they  took  the  blind  and  bigoted  Pharisees  who,  with 
themselves,  would  fall  into  the  ditch. 

As  from  his  lofty  moral  position  John  surveyed  the 
whole  scene,  all  this  he  saw,  and  much  more.  The  na- 
tion was  sick  with  sin,  and  full  of  wounds,  bruises  and 
putrifying  sores.  He  saw  also  what  was  needed,  not 
political,  but  spiritual  healing,  not  emancipation  from 
Pome,  but  deliverance  from  corruption  and  sin,  not  a 
political  Christ,  but  the  long  promised  Messiah  of  the 
prophets.  lie  alone  could  save  the  nation.  He  could 
do  this  only  by  saving  the  people  from  their  sins.  Tliis 
He  could  do  only  by  their  acceptance  of  Him,  to  the  end, 
and  in  the  accomplishment  of  the  purposes,  for  wdiich 
He  was  to  be  sent.  This  they  could  do  only  by  being 
prepared  for  Him  by  a return,  through  thorough  repent- 
ance towards  God.  When  and  how  could  they  be  thus 
prepared,  and  by  whom?  When  would  He  appear?  From 
his  parents  he  liad  learned  all  that  the  angel  had  told 
them  concerning  his  own  relation  to  the  expected  De- 
liverer. But  when,  and  how  should  he  go  before  Him? 
^^ighty  questions  these  which  deeply  agitated  the  sol- 
itary  great  heart.  As  by  ‘‘the  books”  Daniel  under- 
stood tliat  the  seventy  years’  captivity  were  about  to 
end,  so  by  the  signs  of  the  times,  interpreted  to  him  by 
The  Spirit,  John  knew  of  the  near  approach  of  The 
Messiah,  As  did  Daniel  formerly,  so  now  did  he: 


THE  HOLY  LIFE. 


165 


^‘soiight  the  Lord  with  fastings  and  supplications  and 
prayers.”  His  strong  frame,  quivering  with  its  great 
burdens,  was  prostrate  before  God.  With  strong  cry- 
ings  and  tears  poured  lie  out  his  soul.  The  great  tears 
streaming  down  his  rugged  cheeks  showed  how  intense 
were  his  emotions  as  he  was  pleading  with  God  for  his 
own  kindred,  as  he,  making  their  sins  his  own,  confessed 
them,  and  besought  Him  to  bring  them  to  true  repent- 
ance, and  to  prepare  a people  to  receive  the  Messiah 
when  He  appeared. 

Through  such  deep  waters  of  experience  was  John 
prepared  for  his  mission.  His  own  soul  was  lifted  far 
above  the  region  where  either  the  fear  or  the  favor  of 
man  would  effect  him.  It  was  brought  into  the  state 
of  complete  rest  in  God.  He  had  a most  vivid  appre- 
hension of  His  presence  and  nearness,  of  His  infinite 
majesty  and  omnipotent  might.  To  him  came  the  call 
to,  and  a clear  understanding  of  the  nature  of,  his  own 
mission.  He  must  summon  the  nation  to  repentance. 
He  must  call  upon  the  people  to  prepare  in  the  desert  of 
earthiness  a highw^ay  for  their  God.  To  him  came  rev- 
elations of  the  constitution  of  the  Person  (Jn.  i),  the 
character  of  the  mission,  and  the  near  approach  of  the 
Messiah.  Then  came  the  consecration  and  strength 
for  his  work.  His  soul  was  braced  up  to  sustain  the 
burdens,  responsibilities  and  self-denials  of  his  most 
tremendous  position,  to  discharge  unhesitatingly  all  its 
duties,  and  to  learn  that  hardest  of  lessons  for  human 
nature  to  learn,  viz,  to  recognize  gladly  his  own  displace- 
ment from  a high  position  of  influence  by  the  mightier 


166 


THE  HOLY  LIFE. 


One  whom  he  would  introduce,  and  that  the  entrance 
of  that  Other  upon  His  career  would  be  the  culmina- 
tion of  his  own  ministry  and  life. 

Thus  fitted  to  expound  moral  duties,  and  teach  peo- 
ple the  knowledge  of  God,  he  was  ready,  when  sum- 
moned, to  show  himself  to  Israel. 


Section  XI I. 

Facts  connected  with  Jesus’  introduction  into  public 
life.  John’s  preface.  Luke’s  preface.  John  Baptist 
preparing  the  way  for  Him.  Jesus’  baptism,  Jesus’ 
conflict  wdth  Satan.  John’s  testimony  to  Him  given  to 
the  deputation  from  the  Sanhedrim.  John’s  testimony 
to  Him  given  first  to  the  multitude — the  next  day 
given  to  two  of  his  disciples.  Jesus  gathers  His  first 
disciples — He  returns  to  Galilee. 

The  Evangelist  John’s  Preface. 

John  i,  1-8. 

The  Logos  / In  the  beginning  was  {een  existed)  the 
and  God.  ) Word,  and  the  Word  was  {een  existed) 
- with  God,  and  the  Word  was  {een  existed) 
God.  The  same  was  {een  existed)  in  the 
beginning  with  God. 

The  Logos  and  / All  things  were  made  by  {.dki 
the  cosmos  ) through)  Him,  and  without  Him  was 
not  anything  made  that  was  made. 

The  Logos  ) In  Him  was  life,  and  The  Life  was  the 
and  sin.  J light  of  men.  And  The  Light  shineth  in 
the  {te^  darkness,  and  the  darkness  comprehended 
{kateloben^  laid  hold  upon,)  it  not. 

John  Baptist’s  rela-  \ There  was  {egeneto^  became)  a 
tion  to  The  Light.  J man  from  God,  whose  name  was 


THE  HOLY  LIFE. 


167 


John.  The  same  came  for  witness  to  (that  he  might) 
bear  witness  of  that  Light,  that  all  through  him  might 
believe.  He  was  not  that  Light,  but  was  sent  to 
(came  that  he  might)  bear  witness  of  that  (the,  tori^ 
Light. 

This  preface,  let  the  reader  bear  in  mind,  was  written, 
as  were  John’s  Gospel  and  the  other  three,  after  Jesus 
had  completed  His  work  on  earth.  The  facts  concern- 
ing  His  Person  and  work  were  gathered  from  His 
life-development,  and  from  His  own  lip?.  John’s 
view  of  them  was  comprehensive.  Every  thing  was 
clear  before  his  mind.  He  saw  that  Jesus’  life-history 
had  its  roots  in  His  existence  in  eternity,  and  that  this 
was  the  preface  to  it.  This  being  the  fact  he  states  it. 
His  first  word  takes  us  into  eternity’s  immeasurable 
depths.  In  the  beginning  The  Word  een  (verb  of 
being)  existed^  and  hence  was  anterior  to  all  created 
things,  and  to  time,  the  measured  duration  in  which 
alone  created  things  are  developed.  The  Logos  is  eter- 
nal. Een^  He  existed^ 'pros  ton  Theon^  with  God.  This 
phrase  declares  (a) His  own  personality,  and  (b)  His  ac- 
tive relation  to  and  conscious  communion  with  God. 
He’,  hence,  is  one  with  Him  in  essence  and  attributes; 
and  hence  able  to  do  all  ascribed  to  Him  in  the  suc- 
ceeding narrative.  All  things  (^panta^  without  the  ar- 
ticle, and  so  unlimited)  egeneto  became  by  Him,  i.  e.^ 
passed  out  of  nothingness  into  being  (comp.  1 Cor.  viii, 
6).  As  by  Him  made,  so  by  Him  sustained.  For  in 
Him  life  absolute  {zooee^  without  the  article) — life  phy- 
sical, intellectual,  spiritual,  eternal — een^  existed  for 
th^ir  conservation  and  normal  development.  And 


168 


THE  HOLY  LIFE, 


this  fact  is  the  source  of  another  fact  which,  as  well  as 
all  these  other  ones  was  unknown  before  Jesus  came, 
but  which  became  apparent  as  His  life  unfolded.  That 
fact  is  this:  This  Life  furnished  the  light  of  men — toon 
anthroopoony  the  article  showing  that  John  intended  by 
the  phrase  to  designate  the  human  race.  And  men  are 
the  only  class  of  beings  possessed  of  an  inner  organ  ca- 
pable of  using  it. 

The  three  facts  predicated  of  the  Logos  are  (a)  His 
creative,  (b)  His  vivifying,  and  (c)  His  light-giving 
functions.  The  first  two  relate  to  the  ^^all  things;”  and 
they  both  with  the  third  to  man.  Having  given  these  facts 
which  lie  beyond  the  region  of  man’s  view,  John  next 
points  out  the  introduction  of  The  Word  into  His  histor- 
ical relations.  He  tells  us  of  (a)  the  historical  appearance 
of  The  Word  as  to  FhooSy  The  Light  \ and  (b)  that  it 
‘‘shineth” — L e,y  when  he  wrote — in  the  midst  of ‘^dark- 
ness” (comp,  iii,  19,  20,  1 Jn.  ii,  8)*;  and  (c)  that  dark- 
ness ou  katelaheUy  did  not  lay  hold  ony  seize  the  Logos 
as  the  light  principle  ismto),^ 

Light  is  self-revealing.  And  had  the  Logos  come  in 
His  own  glory,  the  manifestation  would  have  wrought 
instant  conviction,  but  it  would  also  have  overpowered, 

[♦John  tells  not  how  the  darkness  entered.  Elsewhere  we 
learn  that  it  came  through  tlie  breaking  away  of  humanity  from 
the  liglit-giving  Logos.] 

[f  Instead  of  “light  sliineth,  and  &c.”  we  would  naturally  ex- 
pect “light  shineth  &c.”  Lutliardt  remarks  that  such  a form  em- 
anales  from  a mind  which  has  overcome  the  astonishment  or  in- 
dignation produced  by  such  a result,  and  which  henceforth  con- 
templates it  with  the  calmness  of  indilierence,  or  of  a grief  with- 
out bitterness.] 


THE  HOLY  LIFE. 


169 


yea  destroyed  men,  by  its  intolerable  brightness.  He 
came  veiled  in  flesh  (vs.  14),  and  hence  could  not  be 
directly  known  as  the  Logos,  could  not  be,  because  of 
the  darkness,  discerned  without  testimony.  This 
was  given  by  His  witnessing  forerunner.  A man 
egento^  hecame.  This  verb  is  in  contrast  with  the  verb 
cen^  existed.  The  Word  existed,  the  man  became,  ^^sent 
from  God.  His  name  was  John.”  He  came,  i.  e.y  en- 
tered upon  public  life,  eis  marturian  unto  or  for  wit- 
ness-hearing^ to  testify  concerning  that  Light,  that 
(through  it, his  testimony)  men  might  believe  in  it  (Tlie 
Light), 

This  testimony  and  man’s  faith  are  correlative.  With- 
out the  one  the  other  could  not  be.  Nor  could  faith  be  if 
the  testimony  should  be  rejected.  But  it  was.  Though 
The  Word  was  the  true  (aleethinon^  perfect^  in  opposi- 
tion to  imperfect  manifestations)  Light  which,  coming 
into  the  world,  lighteth  every  man,  and  though  He  came, 
not  as  a stranger,  for  the  cosmos  was  made  by  Him, 
and  He,  as  the  invisible  principle  een  existed  in  it,  up- 
holding and  vivifying  it,  yet  when  He  came  in  histor- 
ical manifestation  the  world?  blinded  by  sin,  i.  e.^  hu- 
manity as  represented  in  the  Jewish  nation,  ouh  egno^ 
discerned  not  Him,  did  not  recognize  Him,  a Person. 
This  statement, John  shows, rests  upon  the  fact.  For,  in 
the  act  of  coming  into  the  cosmos.  He  came  eis  ta  idea^in- 
to  ITis  own  inheritance,  the  land  of  Israel,  where  only 
were  the  theocratic  institutions.  And  hoi  idioi^  His 
own  peculiar  people  (Ex.  xix,  15  sq.)  ou  paralahen  did 
uot^  as  a nation^  receive  II im  with  welcome^  and  give 


170 


THE  IIOYY  LIFE. 


Him  that  official  recognition  which  He  had  a right  to 
expect.  This  non-recognition  was  fraught  with  the 
most  momentous  consequences.  One  of  them,  the  wri- 
ter gives  in  the  last  clause  of  vs.  12  and  in  vss.  IB,  14. 
Tliese,  with  vss.  16-18  will  be  elsewhere  considered. 

Having  thus  introduced  Jesus  and  John  Baptist  to 
his  readers,  the  writer  goes  on  to  speak  of  John’s  wit- 
ness-bearing. To  this  we  now  turn,  premising  that 
the  account  of  John’s  ministry  given  in  the  Synoptists, 
from  its  opening  until  after  the  baptism  of  Jesus  pre- 
cedes the  first  special  testiniony  given  by  John.  It, 
hence,  first  demands  our  attention. 


Section  XI 11. 

Ministry  of  John  Baptist. 

Place;  Wilderness  ot  Juda3a,  and  region  around  tlie  Jordan. 

Time : Summer  of  xV.  D.  26,  to  March  or  April  A.  D.  27. 

Luke  iii,  1-18,  Matthew  iii,  1-12,  Mark  i,  1-8,  Luke  vii,  29,30. 

(John's  whole  ministry  covered  a period  of  about  a year  and  a 
lialf.  This,  the  following  sections  treat  of  only  up  to  the 
time  when  Jesus,  after  llis  temptation,  returned  into  Galilee.) 

Now  in  the  firteenth  year  of  Tiberius  Caesar,  Pontius 
Pilate  being  governor  of  Judtea,  and  Herod  Antipas 
being  tetrarch  of  Galilee,  and  liis  brother  Philip  tetrarch 
of  ltura3a  and  tlie  region  of  Trachonitis,  and  Lysanias 
the  tetrarch  of  Abilene,  Annas  and  Oaiaphas  being  the 
high  priest,  (in  the  high-priesthood  of  Annas  and 
Caiaphas,  U.  V.)  came  the  word  of  the  Lord  unto  Jolin 
the  Baptist,  tlie  son  of  Zachariah,  in  the  wilderness, 
from  Him  tluxt  sent  me  {Jiim)  to  baptize.  And  in 
those  days — i.  e.j  while  Jesus  was  in  obscurity  in  Naz- 
areth— he  came  in  the  wilderness  of  Judaea,  and  into 


TIDEKltlS. 


THE  HOLY  LIFE. 


171 


all  the  country  about  Jordan,  preaching  the  baptism  of 
repentance  for  the  remission  of  sins,  and  saying,  Re- 
pent ye,  for  the  kingdom  of  the  Heavens  (Grrk.)  is  at 
hand  [eeggikke  is  agyproaohing):  as  it  is  written  in 
the  prophets  (Mai.  iii,  1), 

Behold  1 send  my  messenger  before  thy  face, 

Who  shall  prepare  thy  way  before  thee^*. 

For  this  is  He  that  was  spoken  of  by  the  prophet 
Isaiah — as  it  is  written  in  the  book  of  the  words  of 
Isaiah,  the  prophet  (xl,3  sq)  saying, 

The  voice  of  one  crying  in  the  wilderness, 

Prepare  (make  ready,  R.  V.)  ye  the  way  of  the  Lord, 

Make  his  paths  straight. 

Every  valley  shall  be  tilled. 

And  every  mountain  and  hill  shall  be  brought  low; 

And  the  crooked  shall  be  made  (become,  R.  V.) 
straight. 

And  the  rouorh  wavs  made  smooth; 

And  all  flesh  shall  see  the  salvation  of  God. 

This  is  the  beginning  of  the  gospel  of  Jesus  Christ, 
the  Son  of  God. 

And  the  same  John  was  clothed  with — had  his  rai- 
ment of — camel’s  hair,  and — with — a leather  girdle — a 
girdle  of  skin — about  his  loins;  and  his  meat  (food,  R 
V.)  was — he  did  eat — locusts  and  wild  honey. 

John  did  baptize  in  the  wilderness, and  preach  the  bap- 
tism of  repentance  for  the  remission  of  sins. 

And  there — then — went  out  unto  him,  they  of  Jeru- 
salem, and  all  the  land  of  Jud?ea,  and  all  the  region 
round  about  Jordan,  and  were  all  baptized  of  him  in  the 
river  Jordan,  confessing  their  sins. 

But  when  he  saw  many  of  the  Pharisees  and  Saddu- 
cees  come  (coming,  R.  V.)  to  his  baptism  he  said  unto 

pli.  V.  ommits  “before  tliec.”J 


172 


THE  HOLY  LIFE. 


them — he  said  to  the  multitude  that  came  forth  to  be 
baptized  of  him — O,  (ye,  K.  V.)  generation  (offspring, 
R.  V.)  of  vipers,  who  hath  warned  you  to  flee  from  the 
wrath  to  come?  Bring  forth  therefore  fruits  meet  for 
— worthy  of — repentance;  and  think — begin- — not  to 
say  within  yourselves,  We  have  Abraham  to  our  father; 
for  I say  unto  you,  that  God  is  able  of  these  stones  to 
raise  up  children  unto  Abraham.  And  (even,  R.  Y.) 
now  also  the  axe  is  laid  unto  the  root  of  the  trees: 
every  tree  therefore  which  bringeth  not  forth  good  fruit 
is  hewn  down,  and  cast  into  the  fire. 

And  the  people  asked  liim, saying,  What  shall  we  do  then? 

He  answereth  and  saith  unto  them,  He  that  hath  two 
coats,  let  him  impart  to  him  that  hath  none;  and  he 
that  hath  meat,  let  him  do  likewise. 

Tlien  came  also  publicans  to  be  baptized,  and  said 
unto  liim.  Master,  what  shall  we  do? 

And  he  said  unto  them.  Exact  no  more  than  that 
which  is  appointed  you. 

And  the  soldiers  likewise  demanded  of  him,  saying, 
And  what  shall  we  do? 

And  he  said  unto  them.  Do  violence  to  no  man,  nei- 
ther accuse  any  falsely;  and  be  content  with  your  wages. 

And  all  the  people  were  in  expectation,  and  all  men 
111  use  1 in  their  hearts  of  John,  whether  he  were  the 
Christ,  or  not. 

John  answered,  saying  unto  them  all,  I indeed  bap- 
tize— am  baptizing — you  with  water  unto  repentance; 
but  there  cometh  One  mightier  tliin  I after  me — He 
that  cometh  after  me  is  mightier  than  1 — whose  shoes  I 
am  not  worthy  to  bear — the  latchet  of  whose  shoes  I am 
not  worthy  to  stoop  down  and  unloose:  He  shall  bap- 
tize you  with  the  Holy  Spirit,  and  with  fire:  whose  fan 
is  in  His  hand,  and  He  will  thoroughly  purge  His 
(threshing,  R.  V.)  floor,  and  will  gather  the  wheat  unto 


THE  HOLY  LIFE.  173 

tlie — His — garner;  but  the  chaff  He  will  burn  up  with 
unquenchable  fire. 

And  many  other  things  in  his  exhortation  preached 
he  unto  the  people. 

And  all  the  people  that  (when  they,  R.  V.)  heard 
Jesus^  and  the  publicans,  justified  God,  being  baptized 
with  the  baptism  of  John.  But  the  Pharisees  and  law- 
yers rejected  (for  themselves,  II.  Y.)  the  counsel  of  God 
against  themselves,  not  being  baptized  of  him. 

The  time  had  come  for  John  to  begin  his  work. 
Matthew  introduces  it  with  ‘fin  those  days’^  ^.  ^.,  while 
Jesus  was  yet  living  in  the  retirement  of  Nazareth. 
Mark  calls  John’s  movement  “the  beginning  of  the  gos- 
pel of  Jesus  Christ,  the  Son  of  God.”  John  the  Evan- 
gelist prefaces  his  first  word  about  John  the  Baptist 
with  those  marvellous  words  which  take  the  reader  be- 
yond the  confines  of  time  and  space  into  the  very  pres- 
ence of  the  Eternal,  and  then  shows  us  that  Jesus  was 
The  Word,  was  witlrGod,  was  God,  was  He  by  whom 
all  things  were  made,  and  in  whom  was  that  life  which 
was  the  light  of  men.  And  then  he  declares  that  John 
came  a witness  to  bear  witness  to  that  Light,  and  that 
tlie  object  of  that  witnessing  was  that  all  through  him 
might  believe.  Luke’s  introduction  consists  of  histor- 
ical data  which  tell  us  the  year,  and  who  were  the  civil 
and  ecclesiastical  rulers  when  John  began  his  career. 
For  sketches  of  the  world-rulers  which  Luke  mentions 
we  refer  the  reader  to  Smith’s  and  other  Bible  Diction- 
aries, and  for  sketches  of  Annas  and  Caiaphas,  to  “The 
Holy  Death.”  And  here,  and  in  Acts  iv,  6,  as  also  in 
Jn.  xviii,  13,  24,  both  are  recognized  as  high  priest. 
But  a word  ought  to  be  given  concerning  this  joint  high 
priesthood  of  Annas  and  Caiaphas.  The  T.  R.  has  ep- 
archiereoon^  which  is  a manifest  correction  to  explain 


174 


The  holy  life. 


tlie  two  names.  The  oldest  reading  is  epi  archiereoos^ 
the  high  priest.  And  this  reading  is  adopted  by 
Tischendorf,  Alford,  Godet  and  Lange.  And  since  but 
one  man  could  fill  the  office  at  one  time,  the  question 
arises  how  could  Annas  and  Oaiaphas  both  be  high-priest 
simultaneously?  The  office  was  hereditary,  and  held  for 
life.  But  after  the  overthrow  of  the  government  by 
foreigners  both  Herod  and  the  Roman  governors  trans- 
ferred the  office  as  often  as  their  interests  demanded. 
Hence  the  anomaly  of  there  being  ex-high-priests. 
Annas  had  been  appointed  by  Cyrenius  and  had 
been  deposed  by  Gratus,  Pilate’s  predecessor,  and  he 
subsequently  a])pointed  Josepli  Caiaphas,  Annas’  son-in- 
law.'^^  Blit  though  all  these  changes  the  people  regard- 
ed Annas  as  high-priest  de-jure^^wdi  now  Oaiaphas  as 
sncli  de-fact^.  How  they  divided  the  duties  of  the  of- 
fice between  themselves  is  a matter  of  conjecture.  But 

the  two  toirether  constituted  the  one  theocratic  liic{h- 
® ® 

priesthood  of  Annas-Oaiaplias.  And  this  disorder  in 
the  religious  found  its  counterpart  in  the  political  world. 
The  times  were  sadly  out  of  joint.  The  civil,  political 
and  moral  miseries  associated  with  the  names  which 
Juike  gives  in  his  preface  show  that  all  Israel  had  be- 
come a moral  desert.  It  was  high  time  that  some 
mighty  voice  should  cry  out. 

And  that  voice  was  heard.  Jolin  Baptist  that  sum- 
mer, about  July  A.  J).  20,  was  about  thirty  years  old — 
the  legal  age  for  beginning  the  exercise  of  the  priestly 
functions.  He  was  one  of  the  world’s  few  great  think- 
ers. In  the  wilderness,  his  natural,  and  Spirit-given 
gifts  liad  been  fully  developed.  He  was  prepared  for 
action.  The  time  liad  come  for  him  to  enter  upon  his 


[*Jos.  Ara.  18,  2-3. 1 


The  holy  life. 


175 

high  and  holy  calling.  And  the  word  of  the  Lord  came 
to  him  by  a positive  revelation.  So  the  phrase  indi- 
cates (Jer.  i,  Ez.  1-iii,  Jn.  i,  33).  But  whetlier  by 
theophany,  vision,  or  voice, as  in  the  caseof  the  prophets 
of  old  (Ex.  iii.  Is.  v,  vi  cfec.),  we  cannot  say.  It  bade 
him  begin  his  work.  It  was  a sad  day  for  him,  doubt- 
less. lie  was  about  to  leave  those  rugged  solitudes, 
every  part  of  Avhich  had  become  to  him  almost  like  a 
living  companion,  and  where,  tar  from  the  swirl  and 
strifes  and  sins  of  the  times,  he  had  enjoyed  unclouded 
communion  with  God.  He,  no  part  of  whose  life  had 
been  spent  in  the  ordinary  pursuits,  or  in  the  society  of 
men,  was  about  to  plunge  into  the  midst  of  life’s  agita- 
tions. There,  must  he  lift  up  his  propliet  voice,  an- 
nouncing the  advent  of  Him  who  was  the  only  hope  of 
his  nation  and  of  the  world.  There,must  he  denounce  the 
sins  of  the  times.  And  the  penalty  he  must  pay.  Be- 
hind the  bars  of  a gloomy  prison  from  which  he  would 
never  come  forth  alive,  m'.ist  he,  the  free  man  of  the 
wilderness,  learn  what  it  costs  to  be  faithful  to  truth,  to 
right,  to  God.  But  the  ^‘burden  of  the  Lord  was  upon 
him,”  the  fire  of  the  Lord  was  burning  in  him,  and  go 
he  must.  He  wrapped  his  course  camel  hair  mantle 
about  him.  lie  took  a last,  long,  lingering  look  at  the 
places  which  he  loved  so  well,  and  which  would  know 
him  no  more.  Led  by  The  Spirit,  under  whose  guid- 
ance and  inspiration  his  preparation  for  his  work  had 
gone  on,  he  left  his  long  seclusion  to  ^^show  himself  to 
Israel.”  He  left  th.e  recesses  for  that  open  part  of  the 
^‘wilderness  of  J udsea,” which  borders  on  the  Jordan,  He 


176  THE  HOLY  LIFE. 

reached  the  lower  ford — the  place  where  Elijah  and 
Elisha  had  passed  over  through  the  divided  waters.  He 
crossed  and  stopped  at  Bethania,*  on  its  eastern  bank. 
At  this  place  stood  the,  perhaps,  one  solitary  house  of 
the  ford,  or  ferry.  This  is  the  meaning  of  the  word: 
Beth  Onijahj  place,  or  house  of  the  ford.  The  place 
was  in  Persea,  distant  about  ten  miles  from  Jericho, 
thirty  from  Jerusalem,  and  about  twenty  north  of  the 
Dead  Sea.  It  was  a well-chosen  spot  for  John’s  labors. 
The  region  was  almost  uninhabited.  The  banks  of  the 
river  were  tliere  lined  with  willows  and  oleanders.  On 
the  western  side,  the  low-lands  runninor  back  to  the 
liills  of  Judsea  were  covered  with  heavy  timber,  the 
oak,  the  sycamore,  the  tamarind.  On  the  eastern  side 
the  hills  of  Peraea  came  down  close  to  the  banks,  and 
afforded  spots  where  tlie  people  could  build  booths,  and 
where  John  could  stand  al)ove  the  people  and  address 
tlmm,  all  sheltered,  by  the  heavy  foliage  of  the  forest, 
from  the  hot  Judaean  sun.  Being  both  a ford  and  fer- 
ry, roads  converged  to  it  from  every  direction,  and 
great  streams  of  people  were  constantly  passing.  And 
if,  as  is  most  probable,  that  was  a Sabbatic  year,  and 
the  land  must  have  rest  (Ex.  xxxiii,  11),  those  streams 
of  people  would  be  vastly  enlarged. 

There,  standing  on  some  spot  where  he  could  be  seen 
and  heard,  John  stood  before  the  people  a spontaneous 
production  of  nature  as  cultivated  by  God,  Thus  he 
appeared  as  a messenger  to  the  Jews  as  a nation. 
There,  sent  by  God,  in  accordance  with,  and  for  the 
lulfillment  of  tlie  prophetic  word,  he  lifted  up  his  voice. 

|*Staiiley,  Sinai  and  Pal,  Helhabara  in  Jn.  i,  28,  T.  R is  con- 
fessedly a substitution,  by  Origen,  for  the  original  Betliania.] 


THE  FORD  OF  THE  JORDAN. 


THE  HOLY  LIEE. 


177 


A voice  only,  it  was,  but  mighty,  and  living.  At  once 
he  was  a burning  and  a shining  light,  able  to  penetrate 
the  darkness,  strong  to  arouse  hearts  and  consciences, 
bright  to  illuminate  intellects.  And  from  out  those 
solitudes  his  voice  is  still — ‘‘beareth  witness,”  present 
tense,  Jn.  i,  16 — sounding  forth  a testimony,  ever  living, 
active  and  valid,  to  the  sons  of  men. 

As  his  voice  went  out,  passers  by  stopped  to  look  and 
listen.  There,  stood  before  them  the  man  of  whom  they 
had  heard  so  much,  and  to  see  whom  people  had  gone 
forth  to  the  desert  where  he  abode  (Lk.  vii,  24),  At 
once  their  whole  attention  was  aroused.  His  appear- 
ance was  commanding.  His  open  air  life  had  made  his 
frame,  vigorous  by  birth,  strong  and  sinewy.  His 
bronzed  face  was  lit  up  by  the  great  thoughts  glowing, 
and  The  Spirit’s  active  working,  within  him.  His  eye 
was  keen,  and  looked  as  if  it  read  a man  through  and 
through.  His  long,  shaggy  hair  streamed  down  his 
back — sign  of  his  Nazarite  consecration.  His  rough, 
camel-hair  mantle  was  girded  around  his  body  by  a 
leather  girdle — a mark  of  his  Elijah-like  character. 
His  voice  was  full  and  strong,  his  spirit  fearless,  his 
manner  dignified  and  grave,  his  aim  single,  his  soul 
thoroughly  in  earnest,  and  his  life  unblemished.  These 
were  sufiicient  to  make  men  stop,  listen  to,  study  the 
wonderful  man  who  had  so  suddenly  burst  upon  them. 

And  his  preaching  was  as  startling  as  his  appearance. 
He  was  the  messenger  foretold  by  Malachi  (iii,)  who 
was  to  be  sent  by  God  before  the  Coming  One  to  pre- 
pare His  way  before  Him..  Not  much  that  he  said  is 


178 


THE  HOLY  LIFE. 


recorded.  He  proclaimed  this  One,  as  the  Promised, Son, 
and  Sent  of  God,  as  the  Anointed  One,  i,  the  Mes- 
siali,  who.  Himself  baptized  with  The  Spirit,should‘d)ap^ 
tize  with  The  Spirit  and  with  fire,”  as  tlie  Judge  who 
would  ^^thorougldy  purge  His  floor,”  and  ^‘as  the  Lamb 
of  God  taking  away  the  sin  of  the  world.” 

He  was  the  voice  propliesied  by  Isaiah  (xl,  3,6). 
To  the  people  settled  in  their  own  land,  the  prophet  had 
declared, voice  crieth  in  the  wilderness.  Prepare  ye  the 
way  of  the  Lord,  make  straight  in  the  desert  an  high- 
way for  your  God,”  And  John  declared  that  he  was 
that  voice,  and  that  that  prophecy  pointed  to  and  was 
fulfilled  in  him  (Jn.  i,  23).  That  voice  resounded 
through  the  land.  And  combining  Matthew’s  present 
participle  Iceerussoon^  preaching^  and  Luke’s  elege7i^ 
said  (vs.  7,  imperfect  tense)  expressing  that  he  used  to 
say^  we  learn  what  was  the  burden  of  his  preaching. 
It  was,  ‘‘repent!  repent!  The  kingdom  of  the  Heavens  is 
approaching!” — a phrase,  the  meaning  of  which  we  will 

examine  further  on.  “Your  God  is  coming.  Brinrrdown 

c>  o 

the  high  places  of  pride  and  hypocrisy.  Make  tlie 
rough  places  of  sinful  habits  smooth.  Kepent,  and  be 
baptized,  confessing  your  sins.  And  when  the  moral 
change  has  been  effected  your  Messiah  will  come,  and 
all  flesh  shall  see  the  salvation  of  God.” 

This  call,  with  its  enforcement,  showed  that  the  na- 
tion was  guilty,  unclean,  unprepared  to  meet  the  Mes- 
siah, that  it  could  be  prepared  only  through  pardon  and 
cleansing,  and  that  those  could  come  only  through  pen- 
itence.  Nor  could  at  all  the  Jewish  notion  of  legal 


THE  HOLY  LIFE. 


179 


repentance  answer.  John  demanded  not  outward,  but 
real  work,  not  transient  emotions,  but  deep  feeling  inan- 
ifestiim  itself  in  the  fruits  of  rio;hteousness.  He  called 
tor  that  repentance  which,  springing  not  from  craven 
fear,  but  from  true  motives,  and  regarding  faith  in  the 
promises  of  tlie  coming  Messiah,  proved  its  power  by 
renunciation  of  the  world,  and  consecration  to  a new 
life.  Deeds,  not  words,  a true  and  noble  life  towards 
man  and  God,  not  adherence  to  theoloo;ical  docymas  or 
traditional  observances,  must  settle  the  question  of  one’s 
standing  before  God.  It  was  repentance  according  to 
the  spiritual  views  of  the  prophets,  genuine,  deep,  and 
lasting — a metanoia^  change  of  mind^  which  included 
in  it  a radical  and  thorough  change  of  purpose,  will,  af- 
fections and  life. 

This  was  the  great  burden  of  the  propliets  of  old. 
‘‘Return  to  God,*’  they  ever  sounded  in  the  ears  of  the 
nation.  Their  writings  had  made  the  word  familiar  to 
the  people.  But  it  had  become  only  a word.  They 
saw  it  not  in  the  lives,  heard  it  not  from  the  lips  of 
their  teachers.  But  now  as  it  came  forth  through 
anointed  lips  from  a heart  in  which  it  was  a living  fact, 
it  was  a piercing  word.  The  solemn,  full,  and  deep 
significance  of  its  divine  meaning  was  unfolded  and  en- 
forced with  all  the  prophet-like  energy  of  the  man  of 
God.  lie  stood  before  them  the  personification  of  the 
old  theocratic  righteousness.  He  repeated,  with  the  en- 
ergy  of  The  Spirit,  the  lessons  which  had  again  and 
again  been  proclaimed  to  the  people  by  the  prophets  of 
old.  He  enforced  them  with  the  healthful  stimulus  of 


180 


THE  HOLY  LIEE. 


motives,  new,  but  right  and  powerful.  His  words  fell 
upon  his  hearers  with  tremendous  force.  They  pierced 
through  all  the  surface  concealment  of  tolerated  sins,  and 
\vent  straight  to  the  heart.  They  so  aroused  and  en- 
lightened conscience,  that  it  at  once  began  to  exercise 
its  office.  Men  had  to  think.  Conscience  would  not 
be  quieted,  and  sins  would  not  down.  Daniel’s  great 
word  to  the  king:  ‘‘break  off  your  sins  by  righteous- 
ness:” kept  sounding  in  the  very  depths  of  their  being. 
Micah’s  solemn  warning  (vi,  6-8)  stood  before  them  in 
words  of  fire.  The  solemnities  of  life  and  the  command- 
ing importance  of  holiness  were  seen  in  their  true  light. 
Men  saw  that  the  life  they  had  been  leading  was  hollow  in 
character,  and  barren  as  to  good  results — that  it  honored 
not  God  and  did  not  good  to  man.  They  trembled,  they 
M^ept,  they  cried  out,  as  will  any  one  under  such  heaven- 
inspired  preaching,  “what  shall  we  do?” 

To  them  he  proclaimed  the  baptism  of  repentance, 
for  the  remission  of  sins — that  is,  the  baptism  connected 
with  the  confession,  and  throuorh  it  with  the  remission  of 
sins.  Legal  washings  and  purifications  had  been  con- 
nected with  the  Levitical  lustrations  for  the  unclean,froin 
the  time  of  Moses  * And  to  these  washings  the  idea  of 
purification  from  legal  uncleanness  was  still  attached 
(Jn.  iii,  25).  But  though  the  word  was  in  use,  to  ex- 
])re8s  the  diverse  washings  of  the  Law(rieb.  ix,  lO,Grk), 
and  the  washing  of  pots  and  tables  required  by  the  tra- 
ditions (Mk.  vii,  vii,  3-5),  yet  the  idea  attached  to  the 
word  was  tlmt  of  legal,  and  never  that  of  moral  purlfica- 

[*JSum.  xix,  7,  Ex.  xix,  10,  Jo3.  Bell.  Jud.  2-8-7.j 


THE  HOLY  LIFE. 


181 


tion.  We  have  no  evidence  that  any  Jew  had  ever  been 
baptized.  After  the  destruction  of  the  Temple  baptism 
was  administered  to  proselytes.  But  the  suggestion  that 
it  was  in  use  before  the  fall  of  Jerusalem  rests  upon  no 
historical  foundation.  As  a rite  connected  with  repent- 
ance and  the  confession  and  remission  of  sins  it  was  in- 
troduced, and  alone  administered  by  John.  This  fact 
is  indicated  in  the  title  given  him,  ‘‘the  Baptist,”  in  the 
question  of  the  deputation,  “why  baptizest  thou  then 
&c.,  (Jn.  i,  25),  in  the  charge  made  by  his  disciples 
against  Jesus,  “behold.  He  baptizeth”  (Jn.  iii,  26),  and 
in  the  fact  that  it  is  uniformly  called  “Jolin’s  baptism” 
(Matt,  xxi,  26,  Acts  xix,  3).”  And  its  introduction, 
which  was  by  special  Divine  appointment  (Jn.  i,  33), 
was  connected  with  the  highest,  and  ultimate  object  of 
his  ministry. 

This  was  to  prepare  the  way  for  the  Lord,  and,  when 
He  came,  to  manifest  Him  (Matt,  xi,  Lk.  i,  17,  Jn.  i, 
31).  And  after  he  had  baptized  Jesus,  and  witnessed 
to,  and  pointed  out  Him  as  the  Messiah,  his  office  and 
ministry  both  virtually  ceased.  And  this  ministry  was 
to  introduce  Him  to  Israel.  No  Gentile  was  addressed 
by  John,  nor  in  any  way  affected  by  his  personal  minis- 
try. This  was  to  Israel,  not  mei-ely  as  individuals,  but  as 
a nation.  As  prophet,  like  those  of  old,  as  messenger 
“before  His  face,  to  prepare  His  way,”  he  summoned 
the  nation  to  repentance,  and  to  preparation  to  welcome 
the  coining  Messiah.  It  was  in  connection  with  tliis 
call  and  with  his  proclamation  of  the  approach  of  “the 
kingdom  of  the  Heavens,”  that  he  introduced  this  ordin- 


182 


THE  HOLY  LIFE. 


ance.  It,  or  its  equivalent,  had  always  introduced  a 
new  dispensation.  The  Noachian  had  been  introduced 
through  the  waters  of  the  flood,  the  Mosaic  through 
those  of  the  lied  Sea — and  this  one  continued  until 
John  (1  Pet.  iii,  20,  1 Cor.  x,  1,  2,  Jn.  i,  17).  During 
all  those  years  no  baptism  had  been  administered. 
And  its  introduction  by  John,  by  Divine  authority, 
shows  that  a new  dispensation  was  about  to  begin  (Mk. 
i,  1).  This  the  people  understood.  Tliey  saw  that  its 
immediate  object  was  to  prepare  the  nation  for  the  re- 
ception of  the  King.  And  its  flnal  and  highest  one,  Jbhn 
knew,  was  the  baptism,  and  then  the  manifestation  of 
the  King  to  the  nation  (Matt.iii,!!,  Jn.i,3l).  This,  tlie 
Sanhedrim  understood,  and  because  thereof  were  greatly 
agitated,  (Jn.  i,  19-27).  And  this  baptism  was,  in  the 
mind  of  Jesus’  followers,  inseparably  associated  with 
tlie  coming  of  ^‘the  kingdom  of  the  Heavens”  (Acts  i,  3, 
5,  6). 

In  connection  with  his  own  baptism  John  spake  ol 
^•the  ba])tism  with  The  Spirit,”  by  the  Coming  One.  Tliis 
sliows  that  he  did  not  regard  his  own  baptism  as  eftect- 
ual  either  as  to  the  imparting  of  spiritual  life,  or  as  to 
the  nation’s  acceptance  of  it.  The  nation,  as  such,  did 
not  exercise  repentance  nor  receive  baptism  (Acts  v,  31). 
It  rejected  him,  and  this  involved  the  rejection  of  their 
King.  As  a consequence  ‘^the  kingdom  of  the  Heavens” 
was  withdrawn  (Matt.  xxi,49).  But  since  God’s  purpose 
must  stand  (liom.  xi),  it,  hence,  must  return.  The 
interval  is  filled  up  witli  the  church — “the  called  out 
ones”  {eldektoi)  — for  which  Jesus,  after  His  resurrec- 


THE  HOLY  LIFE. 


183 


lion,  appointed  a baptism  with  water,  distinct  from, 
and  not  to  be  confounded  with  John’s  baptism  (Matt, 
xxviii,  19,  Acts  xix,  1-0);  and  to  which  He  gave  a 
])romise  of  The  Spirit’s  bestowment  (Acts  i,  5),  which 
must  be  carefully  distinguished  from  the  baptism  of  the 
Spirit  spoken  of  by  Jolin.  The  latter  is  for  the  Jews 
as  a nation.  And,  since  the  church  intervenes  between 
this  baptism  with  The  Spirit  by  Jesus,  and  the  baptism 
of  water  by  John,  it  (this  baptism  of  The  Spirit)  yet 
must  be.  Hence,  it  must  be  preceded  by  the  coming 
of  Elijah,  and  be  in  connection  with  the  second  coming 
of  Christ  (Mai.  iv,  5,  6,  Acts  iii,19  21,  Ezek.  xxxix,  29). 
And  then  also,  at  the  end  tou  aloonos^  of  this  age^  will 
the  fio’ures  of^^the  winnowing  fan,”  ‘^the  axe  at  the  root  of 
the  trees,”  and  Hhe  baptism  with  fire”  become  realities. 

To  return  to  John’s  baptism.  It  failed  as  to  the  na- 
tion, but  it  was  effectual  as  to  individuals.  Designed 
only  for  the  truly  penitent,  it  was  accompanied,  on  the 
part  of  the  recipient,  with  a positive  act,  i.  e.,  confession 
of  sins:  ‘‘baptized  in  Jordan,  confessing  their  sins.” 
And  this  confession  whenever  genuine,  was  invariably 
attended  with  the  Divine  forgiveness.  And  all  such 
were  prepared  to  receive  the  Messiah. 

Hence,  John’s  administration  of  it  was,  (a)  the  dec- 
laration of  the  introduction  of  a new  dispensation,  and 
(b)  of  the  unfitness  of  man,  because  of  corruption,  to  re- 
ceive tlieir  King.  It  was  at  once  a symbol  of  man’s  be- 
ing, because  of  sin,  worthy  of  death,  and  of  the  way  of 
csciipe  from  that  death.  And  as  a symbol  of  the  com- 
ing baptism  of  The  Spirit,  it  was  a symbol  of  hope.  It 


184 


THE  HOLY  LIFE. 


was  a declaration  that  renunciation  of  sin,  and  real 
amendment  of  life  were  necessary  for  admission  into  “the 
kingdom  of  the  Heavens”  which  John  proclaimed.  And 
on  the  part  of  the  truly  humbled  recipient  it  was  a break- 
ing away  from  the  sinful  past,  the  beginning  of  a new 
life,  the  cry  for  the  deliverance  to  which  it  pointed,  and 
the  declaration  that  he  would  receive  and  follow  The 
Messiah  when  He  appeared. 

This  was  the  burden  of  the  new  evangel.  It  was 
homely  common  sense,  simple,  plain,  practical.  It  was 
discriminative,  addressed  to  all,  easily  understood,  and 
took  hold  on  the  conscience  and  heart.  It  was  a most 
welcome  relief  from  the  dry  subtleties  of  the  scribes,  and 
the  sonorous  sophistries  of  the  Pharisees.  It  was  only  a 
voice,  but  a mighty  voice.  Its  tones  thrilled  the  whole 
being  of  the  hearers.  Its  vibrations  were  felt  through- 
out the  nation,  and  in  all  ranks  of  society.  The  man, 
his  ministry,  purity  of  life,  honesty  of  purpose,  fresh 
and  original  character,  his  administration  of  baptism  to 
the  multitudes  in  the  Jordan,  and  the  new  life  of  the 
converts  made  an  impression  which  deepened  and  wid- 
ened from  day  to  day.  Increasing  crowds  flocked  to 
see  and  hear  this  new  prophet — the  first  one  who  had 
appeared  for  five  hundred  years.  Jerusalem  poured  out 
its  population.  Every  part  of  Judma  helped  to  swell 
the  crowd.  So  did  Persea.  Soon  Galilee  heaved  with 
the  agitation.  Every  road  was  fllled  with  the  crowds, 
made  up  of  all  classes,  hurrying  on  to  see  and  hear  for 
themselves.  And  as  they  heard  his  words  they  trem- 
bled, wept  and  acted.  The  participle  exomologouemenoi^ 


THE  HOLY  LIFE. 


185 


confessing^  shows  that  the  act  was  public,  definite  and 
specific.  Multitudes  after  ra  altitudes  pressed  on  and 
were  baptized  in  Jordan,  confessinor  their  sins.  And  wliat 
had  caused  this  mighty  movement?  Because  they  saw  and 
heard  a real, live, earnest  man,fu]l  of  faith,full  of  the  Holy 
Spirit,who  came  to  what  he  was  and  said, through  constant 
communion  with  God, who  lived  what  he  believed, who  had 
something  most  important"  to  say,  and  who  said  it  like  a 
sledge  hammer  and  a two-edged  sword  combined. 

The  movement  reached  the  higher  classes.  Pharisees 
and  Sadd'ucees  could  not  resist  the  impulse.  But  they 
came  not  to  learn,  nor  to  receive  good, but  to  criticise  and 
sneer.  They  treated  John’s  eloquence  as  raving,  his 
baptism  as  a jest.  His  penetrative  glance  read  their 
motives  and  musings,  and  his  fearless  frankness  exposed 
them  thoroughly.  He,  by  this  time,  anticipated  his  own 
rejection  by  the  nation.  He  was  intimately  familiar 
with  the  prophecies.  He  knew  that  the  rejection  of  the 
Messiah,  involved  in  his  own,would  involve  the  rejection 
of  the  nation,  and  the  calling  of  the  Gentiles.  He 
would  not  only  arouse,  warn,  save  his  fellow-country- 
men if  he  could,  but  he  would  also  use,  if  needs  be,  the 
sharpest  remedies  to  warn  the  heads  of  the  nation  to 
penitence  and  preparation  to  receive  the  coming  Mes- 
siah. And  so — as  we  gather  from  his  words — when  he 
saw  the  Pharisees  and  Sadducees  wickedly  ridiculing 
the  whole  scene,  and  trying  to  break  the  force  of  his 
words  by  sneers,  he,  directly,  and  in  the  severest  tones 
and  terms,  addressed  them  and  those  that  followed 
them,  as  part  of  the  crowd  that  came  to  his  baptism: 
“offspring  of  vipers!” — i.  ^.,  men  full  of  subtlety  and 
wickedness,  malicious,  deceitful  in  principle  and  life, 
and  instruments  of  the  Evil  One — a seemingly  harsh 
expression  this,  but  true.  It  was  calling  things  by 
their  right  names.  And  this,  Jesus  Himself  always  did. 
For  with  all  His  love  He  was  ever  severe  towards 


186 


THE  HOI  Y LIFE. 


hypocrites.  -‘Who,”  Jolm  went  on  to  say,  ‘‘hath  warned 
you  to  flee  from’the  coming  wrath?  i.  the  judgments 
which  the  Messiah  will  introduce/’  This  judgment, 
certain,  will  be  exterminating.  For  already  also  {lieedee 
de  kai)  the  invisible  axe  is  laid  at  the  root  of  every 
tree,  and  the  one  not  bringing  forth  good  fruit  is  cut 
down,  and  cast  into  the  Are” — an  emblem,  this,  of  the 
judgment  impending  upon  individuals,  and  upon  the 
]iation.  Prevent,  by  preparation,  the  cutting  of  the  axe* 
Be  ready  for  the  winnowing  fan.  Think  not  that  out- 
ward forms  and  cultured  scepticism  will  answer.  Re- 
pent. And  show  that  it  is  genuine  by  “bringing  forth 
fruits,”  i.  e.y  living  practical  developments,  “worthy”  of 
it.  And  do  not  think  to  quiet  an  aroused  conscience 
by  imagining  (dokeoo^  Matt.),  or  saying  {legoOy  Lk.) 
within  yourselves  that  your  descent  as  children  of 
Abraham  is  suflicient  fitness,  and  will  prevent  the  judg- 
ment. None  are  recognized  as  the  children  of  Abraham 
except  such  as  do  the  works  of  Abraham.  And  should 
the  judgment  fall,  God,  whose  resources  are  limitless,  is 
able  of  these  stones,  lying  around  here,  to  raise  up 
children  unto  Abraham. 

These  words  irritated,  if  they  did  not  exasperate 
tliose  to  whom  they  were  addressed.  They  set  at 
naiiglit  John’s  warning.  They  rejected  God’s  counsel 
to  tiieir  own  lasting  injury.  They  utterly  refused 
John’s  baptism.  Some  months  later  the  Sanhedrim 
sent  a deputation  to  him.  After  their  report  that  body 
formally  rejected  John.  And  the  consequences  to  the 
nation  were  most  calamitous. 


THE  HOLY  r>IFE. 


187 


But  though  tlie  nation  rejected,  multitudes  listened 
to  John’s  warning,  and  the  new  evangel.  Tliey  believed 
Jiis  word,^‘lIe  is  coming,  lie  shall  baptize  with  the  Holy 
Spirit  and  with  lire.”  They  counted  John  as  a prophet, 
and  accepted  baptism  at  his  hairls.  And  to  perplexed 
penitents  in  fear  of  the  judgment,  and  coming  to  him 
with  their  practical  difficiiUies,  he  gave  answers  which 
show  how  well  he  understood  men,  luw  clearly  he  saw 
defects  of  character,  and  how  intensely  real  and  practi- 
cal, even  rigorous  was  his  morality.  They  asked,  (imper- 
fect tense,  implying  that  many  asked),  and  he  did  not  tell 
men  to  leave  their  callinors,  but  to  do  no  wrong;  in  them. 
He  condemned  sell-love  and  covetousness,  and  inculca- 
ted charity,  and  regard  for  others.  To  certain  who  asked 
him.  What  shall  we  do?  he  said,^‘be  not  selfish.  If  you 
have  food,  divide  it  with  those  that  need.  If  you  have 
two  coats,  give  one  to  him  that  has  none.”  To  publicans 
coming  to  be  baptized,  and  asking.  What  shall  we  do? 
he,  knowing  the  covetousness  and  selfishness  of  that 
class,  replied,  ‘do  not  exact  more  than  legally  belongs  to 
you.”  And  when  soldiers — belonging  perhaps  to  Herod’s 
army,  perhaps  to  the  foreign  legions,  then  actively  em- 
ployed in  military  service,  and  perliaps  present  as  con- 
servators of  the  peace,  or  to  watch  that  John’s  move- 
ment had  no  political  significance — asked  him  the  same 
question,  he  replied,  ‘‘diaseiseete^  do  not^  as  subordinate, 
extort  hy  fear ^ nor  lay  under  Gontrihution\  nor  suko- 
phanteeseete^  plo.y  spy  or  informer f and  do  not  plunder 


f*This  verb  signities  etymologically,  those  who  denounced  the 
exporter  of  figs  out  ox  Attica,  tlien,  to  be  informer,  or  to  slander.] 


188 


THE  HOLY  LIFE. 


property  or  people,  but  be  content  with  your  wages.” 

Let  the  reader  compare  these  answers  with  the  one 
given  by  Peter  to  the  same  question,  on  Pentecost,  and 
note  the  difference.  This  arises  from  the  fact  that  when 
John  preached, the  kingdom  was  coming, but  wlien  Peter 
preached, tliat  coming  was  postponed,  and  the  church  was 
in  its  p]ace,for  the  time.  And  let  him  also  note  that  the 
morality  John  preached  was  high  and  pure.  With  it  no 
man  can  quarrel.  It  is  the  fruit  of  a rectitude  and  benevo- 
lence which  powerfully  attest  abhorrence  of  all  wrong, 
and  earnest  desire  after  all  good.  It  shows  that  sense  of 
moral  obligation  which,  faithfully  acknowledged  and 
practiced,  brings  a blessing  which  the  mere  practice  of 
devotion,  no  matter  how  zealous,  can  never,  without 
it,  obtain.  And  it  is  that  morality  which  John  himself 
scrupulously  observed.  For  when  the  thousands  waited  on 
him  for  his  word,  and  were  ready  to  accept  him  as  the 
Christ,  if  he  only  declared  that  he  was,  he  not  only  said, 
‘T  am  not  He,”  but  as  soon  as  He  appeared,  having 
pointed  Him  out, he  retired — an  exhibition  of  moral 
greatness,  and  of  the  heroism  of  integrity  which  has  no 
parallel. 

For  so  profound  was  the  impression  made  by  John’s 
holy  life,  so  indefatigable  were  his  labors  to  lead  the 
people  to  God,  and  to  give  them  a true  ideaof  His  salva- 
tion, and,  so  deeply  had  lie  stirred  thousands  of  con- 
sciences and  awakened  into  vividness  the  thoughts 
of  the  Messiah,  and  so  solemn  were  the  expectations  of 
His  coming  witii  which  vast  multitudes  were  filled, 
that  they  reganled  John  as  a pro])het;  and  the  great 
gathering  (all  men, vs.  15)  were  in  susjiense  iprosdokaoo)^ 


THE  HOLY  LIFE. 


189 


and  dialogizomaiwere  tossing  to  and  fro  ^ pondering  the 
question  in  tlieir  hearts  idialogizomenoon  en  iais 
kardiais)  whether  or  no  he  himself  was  the  {ho)  Christ. 
A word  from  liim,  the  center  as  yet  of  the  movement, 
and  all  would  instantly  have  accepted  him,  as  such. 
But  that  word  was  not  spoken.  He  saw,  and  rightly 
directed  those  mnsings  by  turning  the  eager  eyes,  fast- 
ened upon  himself,  to  the  One  coming  after  him:  “I  in- 
deed baptize,’’  but  it  is  only  hudati — the  instrumental 
dative  signilying,  the  article  being  absent,  the  element 
by  which — “with  water  unto  repentance.*  But  the 
mightier  than  Icomelh  (Lk.).  The  expected  Coming  One 
{lio  erchomenos)  after  me  is  mightier  than  I.  So  su- 
perior is  He  that  I am  not  worthy  to  bring  (bastasai^ 
Matt.)  His  sandals  when  He  goes  out,  nor  to  stoop  down 
and  unloose  {kujpsas  lusa%  Mk.)  them  when  He  comes 
in.  And  His  superiority  is  seen  in  this,  that  while  all 
I can  do  is  to  baptize  with  water,  He  shall  give  a bap- 
tism that  is  eflectual,  and  without  which  mine  is  not — 
sh all  baptize  you  (Jews),or  (penitents)  Pnenmati  kai 
pnri — the  preposition  en  denoting  the  element  or  local- 
ity in  which — in  the  Holy  Spirit  and  in  fire. 

He  comes  with  His  winnowing  fan  in  His  hand.  He 
will  thoroughly  diakathariei  teen  aloona, cleanse  ihrough 
Ills  iheeshing. floor — a symbol  of  the  theocracy  (Jer. 
XV,  7)  over  and  througli  which  tlie  winnowing  fan 
will  pass,  thorouirhly  purifying  it,  The  chaff  (Ps.  i,  5) 
He  will  hum,  and  the  wlieat  He  will  gather  into  His 

|*Tlie  T.  K.  in  Malt,  iii,  11,  lias  en  hudati.  But  the  (.'od.  Sin. 
has,  tliere,  as  lierc  in  Lk.,  hudati^?ii\i\  en  Pneumaii.  The  Spirit  is  a 
Person,  and  cannot  be  treated  as  a means.] 


190 


THE  HOYY  LTFl^. 


garner,  i.  e,^  kingdom.  An  emblem  this  of  the  dis- 
criminating cliaracter  of  the  judgment,  as  that  of  ‘Hhe 
axe  at  the  root  of  the  trees’’  was  of  its  imminence.  In 
botli,  the  judgment  of  the  nation  and  that  of  the  individ- 
ual are  mingled.  It  was  to  Jews  that  the  words  were  ad- 
dressed. The  judgment  of  the  individuals  is  unJoubU 
edly  future.  That  upon  the  nation  could  not  have  been 
fulfilled  in  the  fall  of  Jerusalem.  For  then  there  was  the 
dispersion  of  the  people,  but  not  the  gathering  of  wheat 
into  the  garner.  The  ^‘axe”  and  ^‘fan”  metaphors,  as 
the  baptisms  of  The  Spirit  and  fire  must  point  forward 
to  the  second  coming  of  the  Lord. 

But  such  great  words  of  warning  were  not  all  that  he 
said.  For  while  addressing  these  and  many  other  ex- 
hortations to  the  people,  eueeggiliseto^  he  evangelized^ 
preached  to  them  the  gospel.  That  is,  he  constantly 
reminded  them  of  the  Messianic  promises,  and  inspired 
them  with  the  Messianic  hope.  And  it  was  while  John 
was  thus  discoursing  to  the  people,  that  Jesus  presented 
Himself  for  baptism,  the  subject  that  next  demands  our 
attention. 

Section  XIV. 

The  Baptism  of  Jesus. 

Time;  Jan.  Gth,  A.  D-  27. 

Place:  Lethania,  on  the  east  bank  of  the  Jordan,  about  10  milee 
east  of  Jericho, 

Matthew  iii,  13-17,  Maik  i,  9-11,  Luke  iii,  21-23. 

Now  it  came  to  pass  in  tliose  days,  wlieii  all  the  peo- 
]tle  were  ba])tized,  that  Jesns  came  from  Nazareth  in 
Clalilee  to — unto  the  (iow)  Jordan,  unto  John,  to  be  bap- 
tized of  him. 


THE  HOLY  LIFE.  191 

Blit  John  forbade  Him,  saying,  I have  need  to  be 
baptized  of  Thee,  and  coinest  Thou  to  me? 

And  Jesus  answering  said  unto  him,  suffer  it,  {or 
Me)  now  [aphes  arti)\  for  thus  it  becoineth  {prepon 
estin  it  is  hecoming)  us  to  fulfill  all  righteousness. 

Then  he  suffered  Him,  And  when  all  the  people 
were  baptized,  Jesus,  praying,  was  also  baptized  of  John 
in  the  (ton)  Jordan.  And  Jesus,  when  He  was  baptized, 
went  up — coming  up — straightway  out  of  [ek^ — from 
(aioo)"^  the  water,  lo,  the  heavens  (Matt.,  Mk.) — heaven, 
(Lk.)  were  opened  unto  Him — He  saw  the  heavens 
opened — and  the  Holy  Spirit  descended — He  saw  the 
Spirit  of  God  descending — in  a bodily  shape  like  a 
dove,  and  lighting  upon  Him — and  abiding  on  Him, 
Jn.  i,  38).  And  lo,  there  came  a voice  from  heaven, 
saying, — which  said — This  is — Thou  art — My  beloved 
Son  in  whom — in  Thee — I am  well-pleased. 

And  Jesus  Himself  began  to  be  about  thirty  years  of 
age.  

Perfect  obedience  to,  gives  th6  righteousness  of, the  law 
(Dent. vi, 25).  During  the  thirty  years  of  seclusion  Jesus, 
under  the  guidance  of,  and  by  the  power  of  The  Spirit 
who  was  ever  with  Him,  rendered  the  first,  and  thus  ob- 
tained the  second.  Thus,  too.  He  passed  on  from  the 
sinless  innocence  of  His  childhood  to  the  positive  holi- 
ness of  His  manhood.  He  was,  and  could  be  called, 
“Jesus  the  righteous.’’ 

Thus  was  He  fitted  for  an  advanced  position.  He 
must  be  made  manifest  to  Israel  as  the  Servant  of  God, 
and  the  Messiah.  He  must  be  sealed  to  obedience  as 

lias  apo  from^  Mark  i,  9,  has  tlie  same  iu  T.  R. 
But  Lachmann,  Tiscliendorf,  Meyer,  Altord,  following  B.  D.  L.  has 
ek’^  and  witli  it  tue  E.  V.  “out  of’  accords] 


192 


THE  HOLY  LIM. 


the  first,  and  anointed  as  the  second.  He  must  also 
through  the  divinely  appointed  way  pass  out  of  the 
kingdom  into  which  He  had  come  by  birth,  into  the 
kingdom  which  He  had  come  to  introduce — ^^the  king- 
dom of  the  Heavens,^’  which  was  approaching  in,  rnd 
with  His  Person.  This  was  by  baptism.  And  His 
baptism  liad  for  Him  further,  this  profoundest  signifi- 
cance. With  it  were  connected  the  solution  to  Himself 
of  the  mystery  of  His  being.  His  inauguration  into  of- 
fice, and  His  enduement  ^‘with  power  from  on  high.” 

The  hour  for  this  august  solemnity  had  arrived. 
Long  before,  doubtless,  and  often,  had  He  felt  strong 
impulses  to  begin  His  work.  But  haste  in  such  mat- 
ters is  a sign  ot  weakness,running  unsent  of  unsubdued- 
ness of  spirit,  But  Jesus  waited  patiently  for  thirty 
years,  for  His  Father’s  call,  and  during  those  years  pre- 
pared Himself  for  His  work.  And  this  waiting  which 
was,  perhaps,  the  supremest  trial  of  His  faith,  affords 
convincing  proofs  of  His  perfect  obedience  to  God. 
And  it  brought  the  richest  blessing.  Waitino^  God’s 
time.  He  was  made  a participant  of  God’s  power.  As 
in  His  name,  so  by  His  power,  lie  always  acted.  Hence 
His  work,  as  His  walk,  was  always  perfect.  The  latter 
never  exhibited  the  slightest  indecision  or  wavering;  and 
in  the  former  no  word  liad  ever  to  be  modified  or  re- 
called, no  act  ever  changed  or  undone. 

As  ever  after,  so  now.  He  started  not  until  The  Spirit 
told  Him.  Led  by  Him,  He  left  the  seclusion  of  Naz- 
areth, unattended,  and  traveled  on  through  Galilee,  and 
through,  or  by,  Samaria  to  Bethania  on  the  Jordan. 
There,  John  Baptist  was  preaching  to  the  thousands  of 


The  River  Jordan, 


The  holy  life. 


193 


Israel,  There  was  he  baptizing  penitent  souls  in  the 
Jordan.  Thus  was  he,  through  the  Divinely  appointed 
proparr'-ion  for  the  introduction  of  ‘‘the  kingdom  of  the 
lleavens,”making“ready  a people  prepared  for  theLord.’’ 
And  to  him  who  had  been  set  apart  to  the  high  honor 
of  baptizing  Him,  Jesus  now  presented  Himself. 

He  and  John  were  blood-relations.  But  their  homes 
and  haunts  had  been  far  apart — John’s  in  the  wilder- 
ness in  Judaea,  Jesus’  in  the  city  of  Nazareth.  Each 
had  learned,  doubtless,  from  his  mother,  and  in  his 
earliest  years,  the  extraordinary  facts  connected  with 
their  birth,  and  with  the  exalted  position  to  which  each 
had  been  called.  Each  knew  the  other,  yet  not  personally. 
For  they  had  never  met.  John  twice  declared,  “I  knew 
Him  not.”  Some  forty  days  after  Jesus’  baptism,  John 
pointed  Him  out  as  “The  Lamb,”  and  “Son  of  God.” 
But  they  seem  not  then  to  have  conversed  with  each 
other,  nor  ever  afterwards  to  have  met.  Though  he 
had  been  sent  to  baptize  in  order  that  Jesus  might  be 
manifested,  and  though  he  had  been  assured  that  an  in- 
fallible sign  would  be  given  him  by  which  he  miglU 
know  Jesus,  the  One  who  is  the  Son  of  God,  yet  it  does 
not  appear  that  an  intimation  had  been  given  to  him  as 
to  the  time  of  Jesus’  baptism,  or  that  he  expected  Him 
on  that  day. 

That  day,  Jan.  6th,  is  sacred  in  the  Church’s  calen- 
dar. It  is  observed  as  the  feast  of  the  Epiphany,  i. 
of  Jesus’  first  open  manifestation  to  the  world,  as  the 
Messiah  of  God.  On  that  day  He  appeared  i n,and  yet  apart 
from,  the  crowd  that  presented  themselves  for  baptism. 

He  had  been  constantly  seen  by  the  citizens  of  Naz- 
areth. But  His  appearance,  as  Himself,  had  been  as- 
sociated with  His  daily  toil.  And  that,  perhaps,  was 
all  they  thought  about  Him.  But  now,  as  He  ap- 
proached John  standing  by  the  sacred  stream.  His  per- 
sonal appearance  made  on  the  crowd,  as  it  did  on  John, 
a profound  impression.  And  well  it  might.  No  des- 


194 


THE  HOLY  LIFE. 


cription  of  it  is  given  in  the  Gospels,  nor  in  the  Apos- 
tolic Letters.  But  not  long  after  His  ascension  that 
became  like  all  the  facts  in  His  life  a topic  of  Christian 
conversation.  And  early  in  the  second  century  like- 
nesses of  Him  began  to  appear.  These  came  from  dis- 
ciples. They  thus  sought  to  recall  those  features  Upon 
which  they  had  looked  with  veneration  and  love.  Ter- 
tullian's  criticism  of  one  as  “incorrect,  and  as  wanting 
in  resemblance,’’  implies  the  existence  of  correct  ones 
in  his  day(A.D.160).  Gibbon(ch.xvi)saysone  wasplaced 
by  Alexander  Severus  in  his  private  chapel,  and  by  the 
side  of  illustrious  worthies.  Eusebius  (A.  D.  225-240,) 
speaks  of  them  as  plenty  in  his  day.  Augustine,  in 
the  next  century,  speaks  of  some  of  the  “numberless 
ones”  as  being  ancient.  The  “Abgarus”  or  “Edessa” 
one  is  very  ancient.  A very  old  copy  of  it  is  now  in 
the  church  of  St.  Bartolomeo  in  Genoa.  The  orminal 
may  be  one  of  those  to  which  Tertullian  alludes.  The 
other  old  one  is  the  “Veronica.”  It  is  printed  on  cloth, 
and  kept  in  the  Basilica  of  St.  Peter  in  Rome.  “Heads” 
of  Jesus,  also,  have  been  found;  some  of  them  in  fresco, 
in  the  catacombs,  and  some  of  them  stamped,  (a),  upon 
medals  (of  gold,  silver  and  bronze),  and,  (b),  upon  coin 
(the  gold  coin  of  Justinian,  and  the  silver  coin  of  sev- 
eral of  the  Byzantine  emperors).  Some  of  these  med- 
als are  in  the  British  and  Oxford  museums.  And  two 
small  medallions  of  Him,  as  old  at  least  as  the  third 
century,  are  still  extant.  In  one  of  these  His  hair  is 

f arted  in  the  middle  of  His  forehead,  and  falls  down  over 
lis  shoulders.  Below  the  liead  is  the  name  of  Jesus,  in 
Hebrew  letters.  The  description  by  Nicephorus,  which, 
lie  says,  had  been  handed  down  from  antiquity,  is  well- 
known:  “He  was  very  beautiful.  His  height  was  fully 
seven  spans.  His  hair  was  bright  auburn,  not  too  thick, 
and  wavy  and  curling.  His  eye-brows  were  black  and 
arched,  and  His  eyes,  which  were  very  beautiful,  shed 
from  them  a gentle,  golden  light.  His  nose  was  promi- 


Tlie  oWeet  exiaui  bead  oi  Jesus,  tromvttie 
Catacomb  ot  Callixtus  The  original  is  now 
Ih  the  Ohrieuau  Museum  of  the  Vatican  This 
Catacomb  belongs  to  the  First  Century 


THE  HOLY  LIFE. 


195 


nent.  His  beard  waf  silken,  and  not  very  long.  His  hair 
was  long, for  it  was  never  cut, and  had  never  been  touched 
by  any  hand  save  His  mother’s,  when  He  was  a child. 
His  body  was  veil-formed.  His  complexion  was  that 
of  ripe  brown  wheat,  and  His  face,  like  His  mother’s, 
was  rather  oval  than  round,  and  through  it  there  shone 
dignity,  intelligence  of  soul,  gentleness,  and  a calmness 
of  spirit  never  disturbed.”  And  a traditional  delinea- 
tion, said  to  have  been  given  in  a letter  written  by 
Publius  Lentulus  to  the  Poman  Senate — but  which  has 
no  historical  support — describes  Him  as  a man  of  stat- 
ure somewliat  tall.  His  hair  the  color  of  a chestnut 
fully  ripe,  plain  to  the  ears,  whence  downward  it  is  more 
orient,  curling,  and  waving  about  the  shoulders;  in  the 
midst  of  His  forehead  is  a stream  or  partition  of  his 
hair;  forehead  plain  and  very  delicate;  His  face  with- 
out spot  or  wrinkle,  a lovely  red;  His  nose  and  mouth 
so  formed  as  nothing  can  be  more  faultless;  His  beard 
thick,  in  color  like  His  hair,  not  very  long;  His  eyes 
gray,  quick  and  clear;  and  His  forehead  clear  and  per- 
fectly serene.” 

Turning  from  these  traditions  to  the  Sacred  History 
we  find  hints  scattered  here  and  there,  which  may  help 
us  to  form  a somewhat  correct  impression,  perhaps,  of 
Jesus’  personal  appearance.  We  know  that  while  un- 
dergoing those  awful  agonies  and  that  awful  death 
which  closed  His  earthly  career,  <‘His  visage  was  more 
marred  than  any  man,  and  His  form  than  the  sons  of 
men.”  This  fact  awakened  great  astonishment  (Is.  lii, 
14).  Such  astonishment  implies  that,  previously.  He 
possessed  comeliness  of  form,  and  had  handsomeness  of 
person.  All  physical  perfections  must  have  been  in  His 
sinless  humanity.  Symmetricalness  of  form,  erectness 
in  mein,  nobility  in  bearing,  faultlessness  in  the  lines 
and  expression  of  His  face  cliaracterized  Him  who  was 
“fairer  than  the  sons  of  men”  (Ps.  xlv,  2).  His  intellect- 
ual force  expressed  itself  upon  His  countenance.  And 


196 


THE  HOLY  LIFE. 

it  was  also  illumined  by  tlie  liglit  and  suffused  and 
toned  by  the  love  of  God  which  continually  glowed  in 
Ilis  heart.  The  serenity  which  sat  upon  His  brow  was 
cloudless,  for  it  came  from  His  perfect  wisdom,  perfect 
self-control,  perfect  unselfishness,  perfect  love,  and  per- 
fect integrity.  And  the  faultless  symmetry  of  His  features 
and  form  was  never  disturbed  by  any  dark  passion,  nor 
impaired  by  sickness  nor  decay.  His  step,  tone,  look, 
form,  features,  bearing — His  whole  structure,  intellect- 
ual, moral,  physical,  spoke  forth  to  the  crowd,  that  here 
was  the  Man  of  men,  in  the  fullest  and  most  compre- 
hensive sense  of  that  term.  And  such  He  must  be.  Had 
He  not  been  free  from  all  physical  defects,  the  Pharisees 
would  have  been  sure  to  have  made  it  known,  the  people 
would  not  have  recognized  Him  as  a prophet,  and  He 
could  not  have  been  the  Antitype  of  the  unblemished  vic- 
tim of  the  law.  In  look  and  voice  there  was  somethino^ 
wonderful  (Jn.  xviii.6),but  at  the  same  time  engaging  and 
benevolent.  And  the  free  and  high,  the  noble  and  loving 
spirit  dwelling  within  Him,  was  so  expressed  in  His  out- 
ward air,  that  the  people  must  have  been  awed  by  it  as 
He  approached  the  sacred  stream. 

He  now  stood  before  John  in  all  theraatchlessness  of 
His  personal  appearance.  The  dew  of  youth  was  fresh 
upon  Him.  The  strength  of  young  manhood  was  cours- 
ing through  His  veins.  The  air  of  unusual  dignity, 
the  majesty  of  mein  and  look,  the  serenity  resting  on 
tlie  brow,  the  liglit  of  other  worlds  shining  through 
the  eyes,  the  radiance  of  a sinlessly  holy  soul  suffused 
over  the  face,  sobered  by  thought  and  beaming  with  tru- 
est, tenderest,  noblest  love,  all  unlike  anything  he  had 
ever  seen — awed  and  fascinated  John.  He  had  looked 
deeply  into  the  hearts  of  men.  He  could  unmask  the 
face  of  the  hypocrite.  He  could  see  what  was  genuine. 
He  was  prolbundly  struck  with  the  bearing  and  face  of 
tlie  Holy  One.  It  was  therefore  possible  for  him  psy- 


THE  HOLY  LIFE. 


197 


chologically,  at  once  to  suspect  the  character  of  the 
Man.  To  his  consciousness  there  came  the  conviction 
that  incarnate  goodness  and  Divine  majesty  stood  before 
him.  Then  came  the  thought,  Thou  art  holier  than  I.  In 
such  a presence  his  own  inferiority  was  profoundly  felt, 
lie  hesitated.  He  drew  back.  He  could  not  under- 
stand how  such  a One  could  ask  baptism  at  his  hands, 
or  submit  to  an  ordinance,  the  symbol  of  uncleanness, 
and  of  the  worthiness  of  death.  He  had  baptized  thous- 
ands, but  never  one  like  this  One.  They  had  bowed 
before  him,  and  their  confessions  he  had  received.  But 
before  this  One  he  bowed  in  profound  abasement,  and 
reverently  made  his  own:  ^^I  have  need  to  be  baptized  of 
Thee,  and  comest  Thou  tome?” 

This  w^as  a real  need  which  John  felt.  What  did  he 
mean?  Not,  that  he  had  a need  of  personal  holiness,  or 
of  fitness  for  his  work.  For  he  was  then,  as  always, 
filled  with  The  Spirit.  But  he  needed  baptism,  pro- 
vided He  was  the  Messiah,  at  His  hands,  in  order  to  be 
introduced  into  the  kingdom,  which  He  was  to  intro- 
duce, and  the  introduction  of  which  he  (John)  had  an- 
nounced. Into  it  hecould  come  only  by  Him  (Matt,  xi, 
11,  12;  Lk.  vii,  28;  xvi,  16). 

‘‘Suffer  it  to  be  so,  now”  in  contrast  with  hereafter, 
was  Jesus’ calm  reply,  “for  thus  it  becometh  {^prepon^  is 
becoming  in)  us,  i.  ^.,  you  and  Me,  “to  fulfill  all  right- 
eousness.” Now,  at  this  time,  do  you  baptize  Me  with 
water,  as  an  act  of  obedience  on  My  part,  and  as  a typi- 
cal showing  forth  of  the  sacrifice  I am  to  make.  When 
I come  the  second  time  you  shall  have  your  desires  ful- 


198 


THE  HOIiY  LIFE. 


tilled.  And  may  not  tins  have  been  the  time  when 
John  learned  that  stupendous  truth,  which  he  announced 
as  he  introduced  Jesus  to  men:  ^^Behold  the  Lamb  of 
God  which  taketh  away  the  sin  of  the  world!” 

Then  he  suffered  Him,  and  Jesus  was  baptized. 

But  why?  One  reason  was  that  He  miMit  thus  be 
taken  out  from  the  kingdom  in  which  He  had  been 
born — Satan’s — and  be  put  into  the  kingdom  of  the 
Heavens  which  was  approaching,  in  and  with  Himself. 

But  why,  again?  In  everything  to  be  the  obedient 
Servant.  He  had  put  Himself  under  the  yoke  of  the 
law.  He  had  unceasingly  obeyed  all  its  calls,  moral 
and  ceremonial.  He  had  observed  the  Divinely  ap- 
pointed feasts,  and  had  submitted  to  every  custom,right, 
and  recTulation  of  God’s  throne.  He  now  came  to  siib- 
init  to  this  requirement,  the  transitional  command  from 
the  Old  to  the  New  Dispensation.  All  up  to  this  point 
had  been  fully  met.  In  obeying  this,  the  last,  He  would 
fultil  all  righteousness. 

Again,  why?  The  phrases,  ‘‘when  all  the  people  were 
baptized,”  and  “Jesus  also  being  baptized,”  show  the 
close  moral  connection  between  their  baptisms.  They, 
being  sinful,  needed  penitence,  pardon,  purification,  and 
were  baj)tizjd,  confessing  their  sins.  This  showed  the 
nature  of  the  ordinance.  It  was  the  baptism  to  repent- 
ance— a rite  appointed  for,  and  belonging  to  man  as 
sinful  flesh.  A most  affecting  symbol,  also,  it  was,  of 
the  character  of  the  subjects,  humble,  mourning  souls 
exercised  by  penitence.  The  Servant  of  God  must  obey 
the  Divine  command,  and  being  as  such,  “made  in  the 


THE  HOLY  LIFE, 


199 


likeness  ot  sinful  flesh’’  must  go  through  the  purifica- 
tions appointed  for  that  flesh.  As  Head  of  the  Church 
He  must  set  the  example  for  those  who  afterward  would 
enter  bj  the  door  into  His  Church.  Thus,  then,  He  de- 
clared His  position.  Thus  He  surrendered  Himself  to 
the  movement  which  was  drawing  the  people  to  God. 
Thus  He  tightened  the  cord  by  which  He  was  bound  to 
the  race — by  circumcision  to  the  Jews,  and  by  incarna- 
tion to  all  mankind.  Thus  did  He  take  on  Himself  the 
sins  and  guilt  of  the  people,  and  declare  Himself  involved 
in  their  liability  to  condemnation  and  death.  It  was 
His  confession  of  the  sins  upon  Him,  by  His  own  vol- 
untary and  guiltless  participation  of  them,  by  imputa- 
tion, and  which  (i.  the  confession)  He  poured  out  in 
tones  more  humble,  compassionate  and  beseeching  than 
those  Daniel  and  Nehemiah  had  used.  It  was  His  declara- 
tion of  sympathy  with  penitent  souls,  and  of  Ilis  pur- 
pose to  put  away  for  them  ail  sin,  and  bring  back  all 
ri<>-hteousness.  And  here  it  was  that  John  learned  what 

o 

lie  afterwards  declared.  That  this  is  the  Lamb  of  God 
wliich  taketh  away  the  sin  of  the  world.”  It  was  an  act, 
in  fine,  by  which  the  whole  race  was  affected.  “In  His 
baptism  it  received  a baptism.  It  laid  off  old  faiths. 
It  w^s  taken  from  the  sphere  of  the  natural  life  into  a 
new  life.  It  was  introduced  into  the  new,  which  was 
the  consummation  of  the  first,  creation  of  God.”* 

The  solemnity  of  that  moment  was  unutterably  great. 
Hitherto  He  has  been  the  obscure  villao-er  of  Nazareth. 
Henceforth  He  was  to  be  the  Man  of  God,  of  action  and 


L^Godet,  in  loco. 


200 


THE  HOLY  LIFE. 


suffering,  and  the  Man  of  His  age,  and  of  all  time.  Be- 
hind Him  lay  a life  filled  with  holy  memories, and  witha 
tranquil  flow,  undisturbed  by  any  storm  or  sorrow.  Be- 
fore Him  lay  a future  filled  with  service  and  conflicts  of 
the  hardest  and  severestkind,dark  with  clouds  surcharged 
with  heaviest  sorrows,  and  closing  with  an  awful  death. 
Heavy  burdens  pressed  down  on  His  heart.  Great 
thoughts  burned  in  His  mind.  One,  only,  could  appre- 
ciate that  with  which  His  whole  being  was  full.  To 
Him  lie,  as  doubtless  before,  certainly  afterwards, 
now  had  recourse.  Into  His  willing  ear  He  poured  out 
all  Ilis  soul  in  one  continuous  prayer,  before  and  dur- 
ing His  baptism.  ^^Baptized  and  praying,’’  that  is 
Luke's  word. 

That  word  tells  the  whole  story.  The  place  of  prayer 
is  that  of  dependence.  And  His  praying  shows  His  de- 
pendence, as  Servant,  on  God.  It  is  also  the  place  of 
power  and  blessing.  The  thirsty  earth  asks,  and  receives 
rain.  Longing  souls  ask,  and  receive  grace.  Prepared 
souls  ask,  and  receive  The  Spirit’s  fulness.  Thus  it  was 
with  Jesus.  Like  the  Psalmest  He  said,  ^‘all  my 
springs  are  in  Thee.”  From  them  He  now  sought  by 
faith  and  prayer  to  draw.  And  we  have  little  doubt 
what  was  the  burden  of  that  prayer.  The  sighs  of  the 
people  found  a voice,  and  their  sins  a confession.  In- 
termingled with  these  were  petitions  for  the  solution  of 
the  mystery  of  His  being,  and  for  wisdom  and  strength 
to  accomplish  the  will  of  God.  He  renewedly  devoted 
Himself  wholly  to,  and  cast  Himself  wholly  upon,  God: 
‘T  come  to  do  thy  will:  Glorify  Thy  name  in  Me  and 


THE  HOLY  LIFE.  201 

by  Me:  Let  Thy  Spirit  in  abundant  fulness  rest  upon 
Me:  This  comprehends  all  my  needs.’’ 

The  starting  point  of  an  advance  can  be  only  where 
The  Spirit’s  working  in  the  soul  is,  in  some  measure, 
known.  His  communicated  fulness,  as  are  all  llis 
actings  upon  man  as  regenerated,  is  a gift,  not  forced 
upon,  but  sought  after,  and  desired  by  the  soul.  It  sees 
something  of  the  value  and  desirableness  of  the  acquisi- 
tion. There  is  also  a suitable  fitness  for  the  reception. 
Then  the  prayer-impulse  of  the  soul  powerfully  moves 
it  to  seek  for  the  fulness,  and  to  wait  before  God  until 
the  fulness  is  received. 

This  is  the  common  experience  of  believers.  This 
was  the  experience  of  Jesus.  He  knew  the  blessed  re- 
sults of  The  Spirit’s  acting  for,  and  upon  Himself.  By 
Him  had  the  undefiled  temple  of  His  body  been  reared 
from  its  foundations,  and  during  its  growth  continually 
upheld-  By  Him  had  He  been  guided  into  the  truth 
of  God,  as  revealed  in  the  Hebrew  Scriptures.  He  had 
been  the  bond  of  union  between  Himself  (Jesus)  and 
G(»d.  Never  had  He  once,  even  in  the  slightest  degree 
grieved  Him  who  had  been  His  Support  and  Guide. 
To  His  constant  replenishing,  there  had  been  constant 
responding,  and  for  it,  doubtless,  constant  prayer.  And 
thus  His  outer  and  inner  life  had  gone  on  developing, 
slowly,  solidly,  symmetrically,beauteously,and  most  har- 
moniously. Ever  fresh  and  perfect  obedience  had  been 
rewarded  with  ever  fresh  Divine  infiowings.  Thus  en- 
larged as  filled,  and  filled  as  enlarged.  He  had  now  be- 
come capable  of  receiving  the  measureless,  the  entire 


202 


THE  HOLY  LIFE. 


fulness  of  The  Spirit.  And  with  this  state  of  energetic 
receptivity,  the  condition  of  every  Pentecost,  came  the 
impulse  to  pray  that  it  might  be  bestowed. 

And  it  was.  After  He  had  been  baptized.  He  went 
up  at  once  out  of  the  w^ater.  But  while  coming  up  out 
of  it,  and  still  praying,  lo,  the  heavens  were  opened 
{anoigoo^  Lk.)  or  rent  assunder,  Mk.) 

and  The  Spirit,  in  a bodily  shape  like  a dove,  descended 
from  the  azure  depth, and  lighted, and  abode,(Jn.  i,12)  up- 
on Him.  And  simultaneously  with  this  movement 
there  came  a voice  from  the  {toon)  heavens,  saying 
‘‘This  is.  Thou  art.  My  beloved  Son;  in  Thee  I am  well- 
pleased.’^ 

The  opening  heavens,  the  descending  Spirit,  the 
sounding  voice  were  as  truly  objective  realities  as  was 
the  baptism.  They  all  were  phenomena  addressed  to 
the  senses.  Even  the  descent  of  The  Spirit — as  the 
phrase,  “bodily  shape,  &c.,”  and  John’s  positive  state- 
ment, “I  saw  The  Spirit,  &c.”  (Jn.  i,  32,  33)  fully  estab- 
lish— was  an  objective  theophany.*  And  they  were 
objectively  perceived  by  the  senses  of  both  Jesus  and 
John.  The  first  one  was  auto^  to  Ilim^  ^.  to  Jesus 
alone.  He,  only,  saw  that  sight.  The  second  one  both 
saw.  The  third  one  both  heard,  as  we  gather  from  the 
‘‘This”  and  the  “Thou.”  And  to  the  consciousness  of  each 
one  came  three  corresp  )nding  and  significant  facts.  These 
were  the  Divine  communication,  those  its  manifestation. 

What  was  their  import  to  John? 

He  C(juld  not  mistake  that  sight  and  sound.  To  him 


pCoiii|).  Col.  ii,  9,  1 Tim.  iv,  8.J 


THE  HOLY  LIFE. 


203 


the  designated  official  witness,  tliey  Tj'ere  the  Divinely 
promised  and  given  signs  of  Jesus’  Sonship  (eternal,) 
and  Messiahship.  John’s  own  interpretation  is,  ‘‘This 
is  He  whom  God  has  sent,  who  speaks  the  vv'ords  of 
God,  belief  in  whom  gives  to  the  one  believing  ever- 
lasting lile;  and  who  baptizes  with  the  Holy  Spirit  (Jn. 
iii,  34-36;  i,  32-34).-  But  he  could  not  have  spoken 
with  such  infallible  assurance  unless  there  had  come  in- 
to his  consciousness,  through  these  infallible  tokens,  and 
by  the  revealing  Spirit,  the  full  conviction  of  both  the 
personal  dignity  and  official  position  of  the  Man  before 
him.  He  discerned  the  significance  of  the  “bodily 
shape,”  and  of  the  voice,  “This  is  My  beloved  Son,”  and 
he  knew  infallibly  that  “this  was  the  Son  of  God.” 

Henceforth  with  unfaltering  assurance  could  he  testi- 
fy: “lie  whom  God  hath  sent,  speaketli  the  words  of 
God,  for  God  giveth  not  the  Spirit  by  measure  unto 
Him:”  “The  Father  loveth  the  Son,  and  hath  given 
all  things  into  His  hands:”  “I  am  not  the  Christ: 
One  standeth  among  you  whom  ye  know  not;  He  it 
is.”  He  could,  pointing  out  Jesus  to  the  crowd,  cry 
out,  “This  is  He!  Behold  the  Lamb  of  God!  I knew 
Him  not.  But  that  He  should  be  made  manifest  to  Is- 
rael, Therefore  am  I come,  baptizing  with  water.  He 
that  sent  me  to  baptize,  said  unto  me.  Upon  whom 
thou  shall  see  The  Spirit  descending,  and  remaining  on 
Him,  the  same  is  He  which  baptizeth  with  the  Holy 
Spirit.  I bear  witness  that  I saw  The  Spirit  descend- 
ing from  heaven  like  a dove,  and  He  abode  upon  Him. 
And  I saw^  and  bear  witness  that  this  is  the  Son  of  God.” 


204 


THE  HOLY  LIFE. 


Thus  was  Jesus  made  known  to  John.  Thus  John, 
by  The  Spirit,  as  we  shall  soon  see,  pointed  Him  out  to 
His  own  disciples,  and  introduced  Him  to  the  world. 

What  was  the  significance  to  Jesus? 

The  Father  had  spoken  at  once  to  both  His  outward 
and  His  inward  sense.  He  had  taken  complete  posses- 
sion of  Him.  And  this  effected  a most  significant 
change,  not  in  His  nature,  or  Person,  but  in  the  condi- 
tions of  His  life. 

The  first  phenomenon  gave  Him  a look  into  the 
realm  of  spirits,  the  eternal  abode  of  light  (Is.  Ixiv,  1; 
Ezek.  i,  1;  Acts  vii,  63).  Thus  was  a perfect  revelation 
accorded  to  His  consciousness.  He  had,  henceforth,  a 
perfect  knowledge  of  God’s  mind,  a perfect  understand- 
ing of  His  purpose  in  regard  to  His  own  mission,  and 
free  access  to  Him,  and  to  His  treasures  of  infinite  wis- 
dom and  might.  Henceforth,  with  infallible  assurance. 
He  could  declare  His  (God’s)  thoughts  to  men. 

The  second  phenomenon,  the  luminous  appearance, 
‘fin  bodily  shape  like  a dove,”  was  The  Spirit’s  descend- 
ing, and  lighting,  and  remaining  {menoo)  upon  Him. 

In  Scripture,  which  can  be  our  only  guide  in  seeking 
the  meaning  of  tliis  symbol,  the  dove  is  an  emblem  of 
shrinking  gentleness,  modesty  and  meekness,  of  chaste 
purity,  simplicity,  and  innocence,  of  beauteous  inofien- 
siveness  towards  man,  of  the  plaintive  cries  of  the  spirit, 
and  of  the  movement  of  the  soul  to  God. ^ The  phenome- 
non,then,  indicated  that  these  features  of  character, found 

viii,  !)  12:  Ps.  Iv,  PJ;  Ixviii,  13;  Cant  ii,  14;  v.  20;  vi,  9; 
la.  xxxviii,  14,  lix,  11;  lx,  8.J 


The  holy  life. 


20§ 


perfectly  in  Jesus,  are  those  Tie  delights  in,  and  would 
mould  us  in  the  likeness  of.  He  was  meek,  harmless, 
loving,  undetiled.  He  was  a Man  of  peace,  and  of  sor- 
rows, a stranger  who  longed  to  be  in,  and  as  soon  as  He 
could,  went  to  the  rest  of  Heaven.  As  the  dove  brought 
to  Noah  the  good  tidings  of  the  assuaging  of  the  deluge 
so  The  Spirit  brings  to  the  soul  the  good  news  of  God 
reconciled  in  Christ.  And  He  labors  to  make  men,  as 
Jesus  was,  dove  like  in  disposition  and  purity.  And  the 
form  of  the  phenomenon  symbolized  to  Jesus,  did  it 
not?  the  power  by,  manner  in,  and  end  to  which  His 
mission  was  to  be  carried  on? 

The  essential  fact  of  this  phenomenon,  however,  was, 
that  the  Holy  Spirit  was  at  this  solemn  moment  actually 
bestowed,  in  all  His  measureless  fulness,  upon  Jesus. 
This  was  His  anointing  lor  His  service  of  sorrow,  suf- 
fering and  love.  Under  the  old  covenant  The  Spirit 
liad  come  upon  prophets  and  others  with  occasional  in- 
spirations of  prophecy,  and  gifts  of  power  and  grace. 
But  when  the  objects  for  the  bestowments  were  accom- 
plished He  withdrew.  At  Pentecost  He  entered  into 
new  relations  wdth  our  race,  as  redeemed.  Since  then 
He  dwells  with  all  believers.  And  when,  where  there 
is  work  to  be  done,  there  are  in  any  one  servant  fit- 
ness and  proper  receptivitj^.  He  fills  such,  for  that  work 
and  according  to  the  capacity,  and  “to  the  measure  of 
the  fulness  of  Christ.”  But  as  no  one  can  contain  all 
His  infinite  fulness — a fact  indicated  by  the  divided 
tongues  at  Pentecost — He  divides  His  difterent  gifts 
umong  them,  giving  to  them  severally,  as  He  will.  But 


206 


TPIE  HOLY  LIFE. 


Jesus  could  receive,  and  ‘^Grod  gave” — ^^giveth,”  present 
tense,  indicating  constant  bestownient — not  as 
eternal  Son,  but  as  Man,  ^^tlie  measureless  fulness”  the 
absolute  totality,^^of  The  Spirit,’'in  the  fullest  meaning  of 
the  term.  The  permanence  of  the  gift  is  indicated  by  the 
abrupt  termination  of  the  tliought  with,  ^^abode  upon 
Him.”  And  this  is  in  exact  accord  with  the  prophetic 
word,  ^^rest  upon  Him,”  (Is.  xi,  2,)  and  with  the  pheno- 
menon itself,^ 

Never,  after  The  Spirit  hid  entered  into  this  new  and 
most  august  relation  with  Him,  did  He,  as  before,  act 
upon  Him,  by  any  special  action.  He  entered  into, 
lived  and  acted  in,  and  through,  but  never  upon  Him. 
The  Spirit’s  life  became  His  personal,  Ilis  ministerial 
life.  The  acts  of  His  offices  were  emanations  of  this 
life.  This  was  tlie  atmosphere  which  He  breathed,  the 
power  by  which  He  acted,  the  secret  of  that  perfect 
freedom,  in  the  inmost  seat  of  life,  from  the  agitations, 
troubles,  sorrows,  and  sins  wliich  He  bore  for  man. 
Henceforth  the  most  formidable  assaults  of  Satan,  and 
tlie  fiercest  fires  of  sufferiim  could  not  disturb  that  un- 

o 

alterable  repose. 

The  meaning  of  this  phenomenon  is,  perfect  inspira- 
tion: henceforth  is  He  the  organ  ot  The  Spirit’s  ful- 
ness to  man.  The  meaning  of  tlie  first,  is,  perfect  rev- 
elation of  the  mind  of  God:  henceforth  is  He  the  organ 
of  God’s  thouglit  to  man.  The  meaning  of  the  third, 

I -Tho  S))irit  is  essentially  one  with  the  Father  and  Son.  Yet, 
and  for  this  reason,  He  is  personally  distinct.  No  creature  can, 
how  could  Jesus,  then,  have  received  the  whole  Spirit,  unless  equal 
with  llimG 


ta^:  holy  life. 


207 


is,  perfect  revelation  of  Ilis  relation  to  God. 

Through  the  word  and  prayer,  God  gives  believers, 
along  with  The  Spirit,  the  consciousness  of  sonship. 
So,  ill  answer  to  Jesus’  prayer,  God’s  voice  sounded  in 
Ilis  ear  and  heart,  raising  in  Ilis  human  consciousness 
the  sense  of  Ilis  Divine  relationship  and  dignity.  He 
had  gradually  become  conscious  of  Ilis  higher  relation- 
ship to  God.  At  twelve  the  consciousness  of  Adam-like 
Sonship  was  Ilis  in  Ilis  relation  to  both  God  and  man. 
Both  now  realized  full  development.  lie  knew  that  God, 
through  The  Spirit,  was  in  Him,  and  He  in  God  that 
He  was  God;  and  that  He  was  tlie  object  of  infinite 
love,  and  the  organ  of  that  love  to  men,  to  raise  them 
to  the  dignity  of  ‘^sons  of  God.”  The  believer’s  con- 
sciousness of  sonship  sometimes  spreads  a heavenly 
glory  over  his  whole  being.  So,the  inward  certainty  of  His 
exceptional  filial  relationship  filled  Jesus  with  unspeak- 
able blessedness,  spread  a personal  splendor  over  His  face 
and  life,  came  out  in  the  grace  and  truth  which  charac- 
terized Ilis  acts  and  words,  and  never  forsook  Him  save 
for  a moment,  during  His  deepest  vicarious  agony  on 
the  cross.  Jn.  i,  14;  Mk.  xv,  34. 

Thus -these  facts  show  us  the  solid  foundation  of  Ilis 
mighty  word,  say  unto  you,  ask,  and  ye  shall  re- 
ceive, seek,  and  ye  shall  find,  knock  and  it  shall  be 
opened  unto  you.”  They  enable  us,  also,  to  see  the 
force  of  His  word,  ^AVe  testify  that  we  have  seen.” 
For  He  had  looked  into  the  opened  heavens.  He  had 
now  been  sealed  with  The  Spirit,  and  thus  authentica- 
ted to  Himself.  Henceforth  He  could  say,  The  Son  of 


208  THE  HOLY  LIEE. 

Man  shall  give  yon  the  meat  which  endure th  to  ever- 
lasting life;  for  Him  hatli  God  the  Father  sealed.’’ 
Having  heard  that  voice.  He  could  say,  and  My 
Father  are  one:”  ^^Before  Abraham  was,  I am:”  ‘^Say 
ye  of  Him  whom  the  Father  hath  sanctified  and  sent 
into  the  world.  Thou  blaspliemest;  because  I said,  I 
am  the  Son  of  God?”  That  voice  is  the  echo  of  the 
prophetic  word,  ^‘Behold  My  Servant  whom  i uphold, 
Mine  Elect,  in  whom  My  soul  delighteth.”  It  echoes 
still.  And  it  will  continue  to  echo,  till  its  reverbera- 
tions are  beard  around  the  world,  declaring  to  all  man- 
kind, that  Jesus  is  the  Son  of  God,  and  the  object  of 
The  Father’s  infinite  delight. 


Section  XV. 

Jesus' First  Great  Conflict  with  Satan; 

The  Temptation. 

Places:  Desert  of  Judaea,  Pinnacle  of  the  Temple,  in  Jeru  alem. 

Time:  Jan. — Fob.  A.  D.  27. 

Mattliew  ic,  1-11,  Mark  i,  12,  13,  Luke  iv,  1-13. 

Then  Jesus,  being  full  of  the  Holy  Spirit,  returned 
from  Jordan,  and  immediately  The  Spirit  driveth  Him 
(forth,  11,  Y.) — then  was  He  led  of  The  Spirit — into  the 
wilderness  to  be  tempted  of  (by)  the  devil.  And  He 
was  there  in  the  wilderness,  being  forty  days  temp!ed  of 
Satan — of  the  devil;  and  He  was  with  the  wild  beasts. 
And  in  those  days  He  did  eat  nothing.  And  when 
tlicy  were  ended  (completed,  R.  V.) — when  He  had 
fasted  forty  days  and  forty  nights — He  was  afterwards 
an  hungered.  And  when  the  tempter  [ho  peirazoon,, 
the  one)  (the  devil)  came  unto  Him,  he  said  un- 

to Him,  if  Thou  be  (art)  the  Son  of  God,  command  that 
these  stones — this  stone  that  it — be  made  (become,  li. 
V.)  bread. 


THE  HOLY  LIFE. 


209 


But  Jesus  answered  him  saying — and  said — it  is 
written  {Deut,  3,  Sept.)  that  man  shall  not  live  by 
bread  alone,  but  by  every  word  of  God  that  proceedeth 
out  of  the  mouth  of  God. 

Then  the  devil  brought  (led,  R,  V.)  Him  to  Jerusa- 
lem— t aketh  Him  up  into  the  holy  city — and  setteth 
Him  on  a pinnacle  of  the  Temple,  and  said — saith — un- 
to Him,  if  Thou  be  (art,  li.  V.)  the  Son  of  God,  cast 
Thyself  down  from  hence:  for  it  is  written  (Ps.xci^ll,12\ 
He  shall  ^ive  His  ano;els  charge  concerniim  Thee, 
To  guard  Thee 

And  on  their  hands  they  shall  bear  Thee  up. 

Lest  haply  Thou  dash  Thy  foot  against  a stone. 

And  Jesus  answering  said  unto  him,  it  is  said — it  is 
written  again  [Dent,  vi,  16) — Thou  shaft  not  tempt  the 
Lord  thy  God.* 

And  again  the  devil  taketh  Him  up  into  an  exceed- 
ing high  mountain,  and  sheweth  unto  Him  all  the 
kingdoms  of  the  world,  and  the  glory  of  them,  in  a 
moment  of  time.  And  the  devil  said — saith — unto 
Him,  All  this  power — all  these  things — and  the  glory 
of  them  are  mine  and  I will  give  them  to  Thee:  for  that 
is  delivered  unto  me,  and  to  whomsoever  I will,  I give 
it.  If  Thou  therefore  wilt  fall  down  and  worship  me, 
it  shall  all  be  Thine. 

Then  Jesus  answered  and  said — saith — unto  him,  get 
thee  hence — behind  Me — Satan;  for  it  is  written  {Dent, 
viy  18)  Thou  shalt  worship  the  Lord  thy  God,  and  Him 
only  shalt  thou  serve. 

And  when  the  devil  had  ended  the  (completed  every) 

[♦Matthew  and  Luke  differ  in  the  order  of  tliis  and  tlie  follow- 
ing temptation.  Luke  gives  this  as  the  third  one.  Godc  t,  on  internal 
grounds  prefers  the  order  of  Luke.  Andrews  on  the  same  groin. ds, 
the  order  of  Matthew.  The  great  body  of  critics  and  scholars  fol- 
low the  order  of  Matthew,  the  one  given  in  this  continuous  narra- 
t.ve.j 


2l0  THE  HOLY  LIFE. 

temptation,  he  departed  from — leaveth  Him  for  a season. 

And  behold  the  ano:els  came  and  ministered  unto 
Him. 


Jesus’  First  Great  Conflict  with  Satan. 

AVe  have  now  reached  a point  which  was  a great 
crisis  in  Jesus’  history — the  beginning  of  His  pro- 
tracted conflict  with  Satan.  Tlie  subject  is,  confessedly, 
full  of  difficulty.  It  has  depths  which  we  cannot  fath- 
om,  heights  which  we  cannot  scale.  But  the  Gospels 
narrate  the  occurrances  as  historical  facts  in  Jesus’  life. 
There  was  nothing  in  the  Old  Testament,  nor  in  the 
Jewish  consciousness  to  simorest  such  ideas.  The  oricr- 

oO  o 

inal  source  of  the  information,  Jesus,  the  words,  the 
air,  the  localization  and  historic  position  of  the  state- 
ments, and  the  close  and  vital  connection  of  the  conflict 
with  Jesus’  Person  and  work,  all  attest  the  historical 
value  of  the  narratives.  Nor  could  the  events  liave  oc- 
curred in  a vision,  trance  or  dream.  There  would  be 
no  point  in  a temptation  to  cast  Himself  down,  unless 
in  the  presence  of  a crowd  of  spectators.  And  if  there 
be  any  reality  in  the  occurrence  at  all,  the  decision 
Jesus  must  make,  and  the  victory  achieve,  required  all 
His  faculties  to  be  in  full  and  intelligent  activity. 

It  was  a fact  immediately  succeeding  His  baptism, 
as  Mark's  eutheoos^  immediately^  shows.  His  purpose, 
manifestly,  was  to  go  into  Galilee,  and  at  once  begin  Ills 
ministry.  “He,”  as  Luke  informs  us,  “full  of  the  Holy 
Spirit  returned  apo^from  Jordan.”  The  complement 


tllE  HOLY  LIFE.  2il 

would  be  ets,  into  &c.  And  this  complement  we  find  in 
vs.  14.  The  ‘‘from”  after  ‘‘returned”  is  there  omitted, 
but  the  eis  into  is  given — “returned  into  Galilee.” 
This  fact  indicates  that  the  verses  between,  from  the  “an  1 
was  led  of,”  vs.  1 to  the  end  of  vs.  13,  are  a parenthesis 
— not  a parenthesis  in  the  mind  of  Luke, but  in  the  life  of 
Jesus.  It  gives  a fact  most  unexpected  to  Jesus — a 
something  not  before  His  mind  until  its  actual  occur- 
rence, and  a something  imperatively  necessary  before 
He  could  begin  His  public  career.  And  its  unexpect- 
edness is  brought  out  vividly  by  Mark’s  word  of  start- 
ling sha^pness,^^5(2ZZ^^,6Z7’^’'y^^A&c.  The  verb  has  in  it  the 
idea  of  force,  impelling  one  to  go,  either  moral,  (Matt, 
ix,  38),  or  physical  (Lk.iv,29  &c).  The  Spirit  used  force 
in  moving  Him  to  go.  It  may  be  that  His  (Jesus’j 
mind  was  wholly  absorbed  in  the  work  so  vast,  so  grand, 
so  stupendous,  to  which  he  had  been  set  apart  by  a con- 
secration so  august.  His  soul  was  glowing  with  holy 
fire.  He  would  go  at  once  to  Galilee  and  begin.  But 
the  great  questions  of  the  vindication  of  God,  the  regen- 
eration of  man, and  the  reconciliation  of  earth  to  heaven 
must  wait  the  settlement  of  two  other  questions,(a)  unhes- 
itating obedience  to  God,  in  which  His  vindication  was 
included, (b)  and  unerring  steadfastness  in  the  truth.  The 
first  question  must  be  settled  by  His  temporary  aban- 
doning of  Ilis  desires  as  to  work.  And  the  word  “driveth” 
suggests  that  there  was  an  inward  struggle,  if  momen- 
tary, severe,before  He  yielded:  which  He  did  heartily,  as 
is  seen  in  the  gentler  “led  up”  of  Matthew  {agoo)^  and 
of  Luke,  {anagoo).  And  this  shows  that  He  instantly  re- 


tHE  HOLY  LIES, 


m 

signed  Himself  to  the  mighty,  constraining  impulse. 
He  was  led  up  ‘‘by,’'  and  ^^in”  The  Spirit — why,  at  first 
He  knew  not — there,  as  the  ev^eiit  shows,  on  anew  field, 
amid  terrible  temptations,  and  in  conflict  with  tlie 
mightiest  of  foes,  to  settle  the  second  question. 

He  w^as  led  up  by  (apo)  The  Spirit, into  the  wilderness, 
the  habitation  of  demons  (Lev.  xvi  22),  to  be  put  to 
the  test  (pcira^co)  by  the  devil.  A frightful  state- 
ment, of  a fact  still  more  friglitfiil.  It  declares  that 
the  one  object  of  The  Spirit  was  the  putting  of  Jesus 
into  a place  and  position  where  He  would  be  exposed 
to  the  whole  tempting  power  of  the  devil.  And  what- 
ever else  may  be  included  or  implied,  these  two  facts 
most  surely  are:  (a)  that  the  conflict  was  not  an  episode, 
but  a chief  part  of  His  internal  development  before 
entering  upon,  and  an  essential  feature  connected  with 
His  Messianic  position  and  mission;  and  (b)  the  temp- 
tations could  not  have  come  from  self  engendered  ex- 
citement, nor  from  an  innate  evil  propensity  or  solicita- 
tion. Temptation  is  a necessary  condition  of  humanity. 
Jesus  was  a Man.  Consequently  He  must  be  tempted 
in  all  points  as  men  are  (Heb.  iv,  15).  Some  of  our 
temptations  are  connected  with  the  body,  some  with 
the  spirit  and  soul,  and  some  with  the  mind.  And 
through  the  whole  series  of  them  must  He  go.  He 
must  experience  physical  infirmities,  and  be  tlie  subject 
of  human  emotions,  including  the  dread  of  death,  He 
must  feel  the  force  of  temptation,  the  direct  action  of 
tem})ling  thoughts  on  sensibility  and  mind,  and  must 
pass  through  that  trial  of  free  will  by  which  destiny  is 


THE  HOLY  LIFE. 


213 


settled,  and  without  which  it  is  not  complete.  For  ex- 
ample, lie  must  so  feel  bodily  needs  or  piins,  as  to  be 
tempted  to  do  something  not  right  to  relieve  them,  or 
be  so  tempted  by  worldly  attractions  addressed  to  senses 
or  intellect,  as  to  feel  their  force.  Victory  over  temp- 
tation, to  have  any  ethical  value,  must  be  obtained  by 
ethical  means.  Jesus  must  go  forth  as  a man,  in  the 
free  and  conscious  activity  of  Ilis  human  will,  inspired 
with  love  to  God  and  man,  with  consuming  zeal  for  truth 
and  righteousness,  with  heroic  courage  and  most  vigor- 
ous faith,  and  He  must  use  only  those  weapons  which 
are  within  the  reach  of,  and  granted  to  men.  By  the 
AV^ord  as  weapon, and  The  Spirit  as  power,and  without  any 
aid  from  Ilis  own  Divinity,  must  He  meet,  and  overcome 
temptation,  without  being  in  the  slightest  degree  defiled 
by  it,  A victory  thus  gained  would  be  a moral  achieve- 
ment. And  to  deny  this  is  to  strip  the  conflict  of  all 
reality,  and  to  make  it  of  no  value  to  tempted  men. 
In  fact  lie  suffered  being  tempted,  (lleb.  2,  18),  and  in 
this  conflict  except  as  the  title  is  used  by  the  tempter, 
the  Son  of  God  as  God,  wholly  disappears. 

Elevation  had  been  the  ruin  of  many.  While  filled 
with,  and  used  by  The  Spirit,  they  used  their  position 
for  self-glorying  and  self-advancement.  Thus  had  they 
dishonored  God,  and  had  ceased  to  be  lights.  Ilow  will 
Jesns  use  the  measureless  fulness  of  The  Spirit  which 
He  has  received  ? 

Experience  alone  could  tell.  Hitherto  nothing  had 
been  wanting  iirllis  love  and  loyalty  to  truth.  He  had 
served  God  with  pure  heart  and  life.  But  this  was 


THE  HOLY  LIFE. 


214 

amid  the  tranquil  scenes  of  ITazaretli,  where  His  posi- 
tion was  lowly,  and  He  Himself  uninfliiential  and  un- 
known. He  is  now  about  to  pass  to  a commanding 
position.  How  will  He,  when  conspicuous,  deport 
Himself?  How  feel?  While  dimly  conscious  of  His 
relation  to  God,  His  submission  to  Him  had  been  com- 
plete. llow  will  it  be  now,  when  fully  conscious  of 
that  relationship,  and  of  the  possession  of  powers  equal 
to  its  dignity  and  demands?  Will  He  maintain  God’s 
lawful  claims,  and  exhibit  omnipotent  power  in  all  the 
lowliness  as  well  as  dignity  of  the  self-renouncing  man 
of  faith?  His  contemplative  life  had  not  been  disturbed 
by  the  portentous  forces  and  the  tremendous  burden  and 
strain  that  soon  must  come  upon  it.  Will  He  be  uii- 
rnflled  then?  Be  calm  in  the  midst  of  fiercest  and  most 
unrelenting  opposition  and  hatred?  Use  His  position 
and  powers  for  God?  and  find  His  service  His  continued 
(lelitdit?  or,  will  He  use  them  for  His  own  interest,  sat- 
isfaction  and  advancement?  By  His  miraculous  concep- 
tion He  has  been  placed  as  the  Head  of  the  new  ci’ea- 
tion.  Can,  and  will  He  maintain  that  position?  Will 
He,  in  the  exercise  of  His  free  determination,  fulfill  the 
supreme  moral  law  of  the  Universe,  obedience  and  love? 
And  will  He  become  the  organ  of  The  Spirit,  in  opposi- 
tion to  the  world?  or  of  Satan,  in  opposition  to  God? 

Momentous  questions  these!  They  Iiad  not  been  decided 
when  He  was  baptized,  must  be  before  He  could  enter 
upon  His  mission,  could  be  only  by  a real  conflict.  He 
liad  come  to  deliver  those  oppressed  by  the  devil,  to 
destroy — luoo^  do  awaij^  break  pull  dow7i2i^  a build- 


THE  HOLY  LIFE. 


215 


ing  or  institution — ^^the  works  of  the  devil,’’  and  ^^to  des- 
troy him  that  has  the  power  of  death,  that  is  the  devil” 
(Acts  X,  38,  1 Jn.  iii,  8,  Heb.  ii,  14).  He  had  in  His 
baptism  declared  Himself  ready  to  be  the  Champion 
and  Deliverer  of  men.  The  work  He  had  undertaken 
was  t]ie  mightiest  ever  undertaken  by  man.  He  will 
meet  stubborn,  fierce  and  persistent  resistance.  He 
will  meet  every  possible  inducement  to  stop  in,  or 
change  the  direction  of;  His  career.  The  objlict  He  has 
proposed  will  demand  the  most  inflinching  courage,  he- 
roic faith,  tireless  activity  and  with  it  perpetual  self-de- 
nial as  to  every  thing  which  the  world  calls  success. 

Temptations  in  varied  forms  would  thus  constantly 
assail  Him  at  every  step.  It  was  therefore  necessary 
that  before  entering  upon,  He  calmly  and  carefully 
weigh  all  involved  in.  His  career,  place  fully  all  before 
Himself,  and  examine  and  decide  for  the  rio-ht.  Will 
He — this  is  the  question — carefully  looking  the  whole 
subject  fully  in  the  face,  and  carefully  weighing  all 
connected  with  it,  go  on?  or,  will  He  withdraw?  He 
must  make  a choice.  For  only  under  the  form  of  choice 
could  He  come  to  a clear  self-determination  to  act. 
This  implied  a possibility  of  being  tempted,  i,  ^.,  of  be- 
ing turned  from  the  true  path.  And  this  implied  a posse 
peccare^  or  He  could  not  have  been  tempted.  But  the 
possibility  was  met  by  the  invariable  purpose,  free,  in- 
telligent, and  self  determined — as  we  shall  see — to  un- 
ceasingly obey  and  unswerveringly  follow  God. 

But  a further  most  important  question  must  be  met. 
Did  He  choose  to  go  on,  would  He  be  able  to  overcomo 


216 


THE  HOLY  LIFE. 


the  Adversary?  This  He  could  fully  answer  only  by  over- 
coming him.  The  issue, then  of  this  conflict  would  decide 
what  spirit?  of  this  world?  or  of  the  higher?  actuated 
Him,  the  tendency  of  His  life,  the  nature  of  His  work, 
the  question  of  His  kingdom,  the  destiny  of  man.  Vic- 
tory must,  or  man’s  Champion  He  could  not, he.  Only 
by  this  could  He  vindicate  God’s  character  and  claims, 
make  good  His  supreme  and  original  right  over  man, 
wrest  man  from  Satan,  restore  him  to  his  true  alleg- 
ience,  and  open  to  him  the  gates  of  Paradise,  which 
Adam’s  defeat  had  closed. 

All  this  beyond  doubt  was  involved  in  that  tremen- 
dous conflict.  Thus  only  could  these  issues  be  met. 
But  this  we  submit  was  not  the  whole.  Something 
more,  which  also  included  this,  was  the  one,  deflnite  ob- 
ject of  The  Spirit  in  leading  Jesus  directly  from  the 
waters  of  baptism  into  the  fires  of  temptation. 

lie  must  hold  His  destined  position,  dignity,  title,  as 
Representative  of  the  theocratic  relationship,  and  Re- 
storer of  harmony  to  the  universe,  by  conquests.  He 
must  by  ethical  victories  over  the  usurper  to  be  followed 
by  his  righteous  expulsion,  vindicate  God’s  right  to  ab- 
solute sovereignty  over  the  earth.  He  must  complete  as 
to  the  earth  itself  what  God  had  begun.  It  was  only 
relatively  perfect.  By  physical  victories  must  He  make 
it  as  God  intended  it  to  be.  And  He  must  begin  this 
work  by  meeting  and  obtaining  ethical  victories  over  him 
who  now  held  it  and  its  inhabitants  in  slavery. 

Much  has  been  written  concerning  ‘‘the  inward  conflict, 
the  agitation  of  opinions,”  and  “the  forming  of  a plan 


THE  HOLY  LIFE. 


217 


of  life”  daring  those  forty  days.  But  it  is  all  assump- 
tion, having  no  foundation  whatever  in  the  Narratives. 
We  cannot  say,  from  the  Gospels,  that  Jesus  had  any 
plan  of  life  whatever.  Nor  could  He,  as^  a Servant, 
have  one.  All  He  had  to  do  was  each  moment  to  obey 
the  will  of  God,  and  to  learn  from  Him,  each  moment, 
what  that  will  was.  His  mission  was  not  to  plan,  but 
to  execute.  And  hence  these  temptations  could  in  no 
wise  arise  from  any  self-engendered  excitement. 

Nor  could  they  come  from  any  evil  propensity.  In- 
stantly they  were  presented,  they  were  repelled.  This 
shows  that  they  found  in  Him  not  the  slightest  tan- 
gency  to  sin. 

They,  hence,  must  have  come  from  without;  and 
from  a person.  For  the  mind  can  form  no  conception 
of  sin  as  an  abstract  quality,  nor,  though  an  entity,  as 
existing  apart  from  a being  in  whom  it  inheres. 

But  no  being  good  in  himself,  or  interested  in  man’s 
good,  could  originate  sin  in  man.  Reason  therefore 
suspects,  what  •Revelation  aflirms,  the  existence,  pres- 
ence and  action  of  the  Evil  spirit.  Some  are  skeptical 
as  to  these  facts.  But  the  time  has  gone  by  when  they 
can  successfully  explain  tliem  away.  The  closest,  most 
critical  and  most  exhaustive  investigations  of  the  Scrip- 
tures compel  the  recognition  of  these  facts.  As 
Strauss  pithily  puts  it, ‘df  there  is  no  devil,  Jesus  need 
not  have  come  to  destroy  his  works.  If  he  be  the  person- 
ification of  the  evil  principle,  then  Jesus  is  only  an  im- 
personal idea.”  It  is  true  that  his  personality  is  not 
prominently  presented  in  the  earlier  pages  of  the  He- 


218 


THE  HOLY  LIFE. 


brew  Scriptures.  And  the  reason  is  obvious.  Tl^e  in- 
nate tendency  of  fallen  man  to  give  homage  and  sacri- 
fice to  the  devilj  came  out  in  earlier  Israel  (Lev.  xvii,7). 
And  special  prominence  given  there  might  have  pro- 
moted his  worship  in  Israel.  But  even  then  his  exist- 
ence was  recognized,  in  the  prohibitions  of  Lev.  xix,  31 
and  XX,  6,  in  the  strange  fact  of  the  goat  for  Azazel 
(Lev.  xvi,  8),  in  the  evil  spirit  that  governed  the  people 
ot  Shechein,  and,  later,  tormented  Saul  tJ udg,  ix,  23, 
1 Sam.  xvi,  23),  and  in  all  manifested  fatal  w'orking. 
In  this  only,  from  the  very  nature  of  evil,  could  he 
manifest  himself.  His  appearance  is  like  that  of  some 
great  sea  monster,  seen  only  occasionally,  but  showing 
his  movements  by  the  agitation  of  the  waters. 

Tlirough  all  those  years  the  fact  of  his  existence 
lived  in  the  consciousness  of  the  people.  The  nearer 
the  time  approached  the  period  of  Jesus’  appearing  the 
more  constantly  is  he  seen.  And  when  Jesus  appeared, 
lie,  from  the  present,  and  subsequent  most  painful  ex- 
periences (as  in  Lk.  xxii,  53)  was  fully  convinced  of  his 
existence  and  power.  lie  constantly  spoke  of  him,  and 
of  his  kingdom,  objectively  and  didactically,  not  only  in 
llis  public  discourses,  but  in  Ilis  most  confidential 
talks  with  Ilis  disciples — and  to  them  in  the  same  way 
that  lie  did  to  the  crowd  (Lk.  xxii,  31). And  in  this,  as 
also  in  Ilisre-afiirmationof  the  Hebrew  Scriptures  teach- 
ing on  the  subject.  He  used  language  which  cannot 
be  explained  away.  Satan’s  existence  and  acting  fur- 
nish the  only  consistent  explanation  of  the  existence  of 
sin  in  man,  and  of’  his  consequent  condition  and  need  of 


THE  HOLY  LIFE.  219 

redemption.  And  to  him  are  uniforinily  ascribed  those 
qualities  and  acts  which  indicate  personality. 

Matthew  and  Luke,  in  their  narratives,  call  him  the 
devil.  Mark  calls  him  Satan,  and  Jesus  addressed  him 
by  this  name.  The  former  name  is  not  found  in  the 
Old  Testament.*  But  the  latter  is;  and  it  is  used  (a) 
of  human  beings  who  are  adversaries  (1  Kg.  v.  4;  xi,  14, 
23,  25,  &c.),  and  (b)  of  an  opposing  spirit  (Job  i;  ii, 
1 Ohron.  xxi,  1;  Zech.  iii,  1,  2;  comp.  Ps.  cix,  6,  29, 
mar^.  Jesus,  once,  called  Peter,  Satan,  ^.,  an  opposer. j* 
Here  the  article  is  wanting.  But  with  the  definite  ar- 
ticle, the  term,  in  the  Hebrew,  assumes  the  nature  of  a 
proper  iiame.;|;  This  name  is  also  found  thirty-five 
times  in  the  New  Testament,  and  invariably  in  the  sin- 
gular number.  The  former  name,  diaholos^  the  devil^ 
i.  e.y  the  slanderer,  (from  diaballoo  to  throw^  a slander) 
is  found  there  also  the  same  number  of  times;  and  with 
three  excejDtions  (1  Tim.  iii,  11;  2 Tim.  iii.  3;  Tit.  ii, 
3),  invariably  in  the  singular.  In  these  places  it  is  an 
expression,  not  of  personality,  but  of  quality,  and  is  ap- 
plied to  human  beings;  and  also  in  Jn.  vi,  70,  with  a 
meaning  closely  akin  to  that  in  Jn.  viii,  44;  Acts  xiii, 
10,  to  Judas.§  In  every  other  case  it  is  in  the  singu- 

[*It  is  found  in  the  plural  as  the  translation  of  sair^  in  Lev. 
xvii,  7,  and  2 Chron.  xi,  15,  and  of  shed^  in  Deut.  xxxii,  17,  Ps.  cvi, 
37.  But,  judging  from  such  passages  as  1 Cor.  x,  20,  Rev.  ix,  20, 
where  the  Greek  word  is  daimooa^  demon,  we  opine  that  the  He- 
brew terms  refer  to  demons  rather  than  to  Satan.] 

[fOr,  the  word  may  have  been  addressed  to  him  who  was 
using  Peter  as  his  unconscious  instrument.] 

[tGesenius,  Lex.] 

[git  is  well  for  the  English  reader  to  be  reminded  that  where- 
ever  in  the  E.  V.  the  word  “devils”  is  found,  the  Greek  word  is, 
daimones,  demona,  not  d.aholoa, 


220 


THE  HOLY  LIFE. 


lar,  is  accompanied  with  the  article,  and  is  used  of  a 
personality,  who  is  a spiiit  (Eph.  ii,  2).  And  that  the 
two  names,  Satan  and  devil,  belong  to  the  same  person- 
ality is  clear,  not  only  from  their  being  used  inter- 
changeably in  the  narratives  of  the  Temptation,  but 
also  from  Rev.  xx,  2.  The  Bible  gives  various  names 
and  appellatives  of  this  personality.  But  these  two  are 
the  most  common.  They  point  to  a high  created  In- 
telligence. To  him  is  given,  by  way  of  eminence,  the 
name  Satan,  indicating  thus,  that  he  is  the  great  Ad- 
versary of  God  and  man. 

His  character,  position,  and  sphere  of  operations  are 
very  fully  described.  He  is  the  undisputed  head  qf 
the  kingdom  of  darkness  (Matt,  xii,  21-26,  45;  xxv41), 
and  controls  all  its  powers  and  principles.  He  is  the 
giant  spirit  of  evil.  In  him  is  concentrated  all  the 
strength  of  bitter  hate  and  relentless  war  against  God, 
and  all  good;  and  his  daring  in  rebellion  and  ascend- 
ency in  guilt  make  him  undisputed  authority  in  sin. 
Originally  put  into,  he  did  not,  does  not  stand  {ouk  es- 
taken^  Jn.  viii,  44)  in  the  truth.  With  him  sin  orig- 
inated.* And  from  that  time  he  has  liyed  and  moved 
in  the  sphere  of  wilful  lying  (Jn.  viii,  44).  He  is  ‘‘the 
Wicked  Spirit,’’  “the  Evil  One,”  “the  Tempter,”  “the 
Enemy.”  He  is  crafty,  malignant,  relentlessly  cruel. 
He  is  a manslayer  (Jn.  viii,  44,  Grk,),  The  introduc- 
tion of  sin  into  the  pre- Adamite  earth,  the  lall  of  man, the 
first  fratricide,  and  the  treachery  of  J udas  are  all  attrib- 

[♦Jn.  iii,  8,  “from  tlie  beginning,”  i,  e.,  as  long  as  sin  has  been, 
Satan  has  sinned.] 


The  holt  life. 


uted  to  his  envy,  craft,  malignity  and  power  (2  Cor.  xi,  3 
1 Jn.  iii,  12;  Jn.  xiii,  2).  lie  takes  men  captive  at  his 
will,  and  moves  them  to  sins  which  could  never  have 
originated  in  their  own  hearts  (2  Tim.  ii,  26).  He 
‘‘sows  tares,”  and  takes  away  the  “good  seed”  from  the 
heart  (Matt,  xiii,  39;  Mk.  iv,  15;  Lk.  viii,  12).  He  is 
the  god  of  this  aioon^  age  (2  Cor.  iv,  4),  and  inspires 
his  servants  to  give  liim,  and  he  receives  from  them, 
that  worship  which  is  due  only  to  God.  Politics,  busi- 
ness, social  life  and  literature  are  to  a greater  or  less  ex- 
tent under  his  influence  or  control.  The  corruptions 
in  the  former  three  manifest  this  abundantly.  And  in 
the  last  are  found  plays,  romances,  songs  and  other  writ- 
ings which  tell  their  origin  by  the  refined  voluptuous- 
ness or  vulgar  passions  which  they  breed  or  arouse, and 
by  the  excitements  which  they  breathe  into  the  soul.  He 
lulls  to  security  where  it  should  not  be  felt,  creates  a 
laugh  where  there  should  be  only  alarm,  and  throws 
many  into  a sleep  which  only  the  judgment  trumpet’s 
blast  will  break.  The  extent  and  terribleness  of  his 
colossal  power  are  seen  in  the  striking  phrase,  “the 
whole  world  lieth  in  the  Wicked  One”  (1  Jn.  v,  19j. 

Nor  is  the  church  free  from  his  influence.  This,  her 
sad  history  shows.  This,  the  fall  of  one  and  another  of 
her  members  into  his  snare  and  condemnation  shows 
(1  Tim.  iii,  6,  7;  2 Tim,  ii,  26).  It  is  for  them — nut 
for  the  wicked  who  are  already  his — that  he  sets  his 
many,  varied  and  ensnaring  devices  and  wiles.  And 
they  are  entreated,  warned  and  exhorted,  to  watch 
against  his  wiles,  and  having  taken  the  whole  armor  of 


222 


Tli^:  rroLY  iafk 


God,  to  stand  firm,  to  resist  and  to  overcome  his  attacks 
(Eph.  vi). 

As  we  study  the  moral  features,  and  trace  the  move- 
ments so  disastrous  to  man,  of  this  dark  and  portentous 
colossus  along  the  track  of  history,  we  involuntarily  in- 
quire, how  obtained  he  his  foothold  on  earth,  and  such 
an  awful,  and,  so  far  as  man  by  himself  can  effect  any- 
thing,  resistless  infiuence  over  the  race.  By  what  right 
does  he  approach  the  sinless  Jesus  with  such  formidable 
temptations?  The  hold  upon  man  and  the  right,  legal,  to 
tempt  Jesus  could  rest  only  upon  his  having  a foothold 
upon  earth.  And  this  he  could  have  only  upon  the  ground 
that  he  was  originally  placed  here.  To  human  think- 
ing there  is  no  other  way  which  he  could  have  gotten 
here.  This  tact  he,  impliedly,  asserts  in  his  third 
tempting  word.  Its  correctness  Jesus  recognized  by  his 
silence.  This  word  shows  that  he  sustains  most  impor- 
tant cosmical  relations.  And  it  is  this  fact  that  gives 
to  this  great  conflict  its  greatest  importance  and  signifi- 
cance. 

Anticipating  what  we  will  presently  show,  we  mny 
say  that  he  is  a fallen  prince.  Jlurled  from  a throne 
radiant  with  joy  he  has  much  about  him  still  of  his 
original  greatness.  llis  vast  intellectual  force  and 
mysterious  power,  his  princely  titles  and  autluu’ity  on 
earth,  his  policy,  perseverance,  ubiquity  and  success — 
all  recognized  in  the  Bible,  felt  in  actual  life,  and  con- 
founding to  our  intelligence — show  that  he  still  has 
about  him  somethiiKr  errand  and  awful.  On  account  of 
his  superior  rank  and  position  he  was  treated  with  high 


THE  HOLY  LIFE. 


223 


respect  by  Michael  the  arch-angel  (Jude  9)  He  has  free 
access  into  the  presence  of  God,  and  transactions  there 
(Zech.  iii,  1,  2;  Kev.  xii,  10),  and  is  used  as  God’s  min- 
ister (1  Kg.  xxii,  19  23;  2 Chron.  xviii,  18-22). 

This  position  belongs  to  him  on  account  of  his  rela- 
tion to  the  earth  (Job  i,  6,  7;  ii,  1,  2).  And  during 
this  conflict  he  claims  the  right  to  give  all  the  authority 
exousian^  over  the  habitable  world,  oikoumenees^  (Lk. 
Matt,  has  kosmou)  to  whomsoever  he  wills  (theloo)  to 
give  it.  But  he  does  not  claim  that  this  personal  and 
potential  lordship  over  the  world  and  extra-divine 
sphere  of  human  life,  and  this  ability  to  raise  to  the 
pinnacle  of  earthly  glory,  is  inherent  and  underived. 
He  recognizes  that  the  sovereignty  which  he  claims  is 
limited,  temporary  and  derived : it  has  paradidomai 
delivered  over  to  him.  Tliis  could  only  have  been  as 
the  Divine  representative  on  earth.  And  this  comes 
out  quite  clearly  in  the  oun^  therefore^  of  vs.  7,  of  Luke, 
Not  as  an  individual,  but  as  this  representative  did  he 
make  this  proffer  of  the  sovereignty  over  the  earth  to 
Jesus,  and  in  making  it  he  owns  and  does  homage  to 
the  sovereignty  of  God,  as  Creator,  and  acknowledges 
himself  as  His  vassal. 

This  claim  was  correct  in  this,  that  he  was  tlie  orig- 
inal ruler  of  the  original  earth,  but  incorrect  in  this, 
that  he  knew  that  the  original  grant  had  been  forfeited 
by  his  rebellion.  He  had  not  however,  been  dispos- 
sessed of  either  his  title,  or  his  power  over  earth.  He 
was  still  earth’s  prince,  still  ^Hhe  high  one  on  high,” 
still  had,  as  he  yet  has,  in  his  governmental  relations 


224 


THE  HOLY  LIFE. 


access  to  God,  Nor  did  Jesus  challenge  His  statement, 
but  rather,  by  silence,  admitted  its  truth.  He  recog- 
nized that  he  had  authority  as  well  as  power  on  earth. 
And  in  His  subsequent  teaching  He  not  only  accepted 
the  ideas  long  current,  as  to  Satan’s  activity,  hostility  and 
baleful  influence,  but  also  as  to  his  cosmical  relations 
and  authority.  Thrice  He  called  him,  archoon^  the 
fTince-'^ — i.e.yOne  invested  with  rank  and  authority — tou 
IcosmoUy  toutouy  of  this  world  f ^.  ^.,  as  now  existing.  And 
He  also  recognized  the  existence  of  his  kingdom,  as 
that  which  He  had  come  to  overthrow  (Matt,  xii,  25-29; 
Lk.  xiii,  12,  16).  Jesus’  words  find  a constant  echo  in 
the  Letters.  And  in  the  Apocalypse  Satan’s  delibera- 
tive and  kingly  power  are  expressed  in  strong,  if  sym- 
bolic, terms.  On  earth  he  has  a throne  (Riv.  ii,  13, 
E.V.  ‘‘seat”)  in  hostility  to  Jesus,  and  shrinks  not 
from  asserting  his  authority.  Though  not  earth,  but 
tots  epoicranioiSy  the  heavenly  places  (Eph.  vi,  12,  comp, 
i,  3,  ii,  6)  are  his  abode,  yet  over  it  he  exercises  a sover- 
eignty.  He,  directly,  or  through  his  ministers,  deceiveth 
the  whole  habitable  world,  d^en  oikoumeneeriy  liev.  xii, 
9).  He  goes  to  and  fro,  walks  up  and  down,  in  it,  seek- 
ing, as  a roaring  lion,  whom  of  the  servants,  or  people 
of  God  he  may  devour  (1  Pet.  v,  8;-  He  delivers  up 
saints  to  prison  and  death,  performs  miracles  through 
the  false  prophet,  and  gives  to  the  dragon  and  beast  the 
whole  power  which  they  possess  over  earth  and  its  in- 
habitants (R^\. passim).  And  his  place  in  tlie  Heavenlies 
gives  him  a position  where  he  can  be  “the  accuser  of  the 
brethren.”  These  are  persons  who  have  renounced  his 
allegience.  Yet  he  has  a certain  claim  upon  them  still 

[♦.In.  xii,  :U  ; xiv,  IIO;  xvi,  11.  'I'liin  ptiraso,  aioonos  toutou^  refers 

to  the  world  an  under  Satan.  See,  in  (irk.  dn.  viii,  ii'i;  xviii,  dO;  1 Cor.  iii,  19;  v, 
10:  vii,  dl ; Eph.  ii,  2;  das.  ii,  and  also  Mutt,  xiii,  2],  40;  Lk.  xx,  34;  1 Cor.  i, 
20;  li,  t),  8;  2 Cor.  iv,  4 ; Eph.  vi,  12. J 


THE  HOLY  LIFE. 


225 


(Lk.  xxii,  31,  32).*  ’ As  tlieir  antidokos^  opponent  in 
law^^  lie  goes  about  seeking  to  destroy  them.  (1  Pet.  v. 
8).  Gathering  up  against  them  what  he  can,  he  witli  it 
accuses  them  before  God  night  and  day  (Kev.xii,10).  Ills 
final  expulsion  from  Heaven,  which  was  assured  while 
Jesus  was  on  earth  (Lk.  x,  18),  will  yet  actually  be 
iRev.  xii,  7-12).  Meanwhile  he  is  the  archonta^  prino? 
tees  exousias^  of  the  authmntij  tou  aeros^  of  the  air  (Eph. 
ii,  2, Is  xxiv,21) — the  air,  not  as  bright  and  clear,  but  as 
thick  and  murky,  a fact  alluded  to  by  Job  (xv,  16),  Isa- 
iah (XV,  26),  and  Paul  (Ileb.  ix,  23)? — those  aerial 
regions  which  are  populated  by  numerous,  powerful 
and  malignant  spirits,  his  subordinates,  whose  energies 
he  directs,  whom  he  binds  to  his  will,  who  supervise  the 
affairs  of  men  and  their  world,  and  who  give  in  to  him 
those  reports  which,  with  his  own,  he  uses  when  he  ac- 
cuses saints  before  God.  He  has  such  power  over,  and 
at  times  such  a free  disposal  of  the  atmospheric  phe- 
nomena, that  he  can  and  does  use  them  as  the  instru- 
ments of  his  wrath  (the  lightning.  Job  i,  16,  the  wind, 
vs.  19).  And  was  it  not  he  and  his  malignant  spirits, 
rather  than  the  unconscious  wind  storm  and  senseless 
waves,  which  Jesus  rebuked  when  He  stilled  the  tempest 
(Matt,  viii,  24)?  He  has  also  at  times  the  disposal  of 
man  and  disease  as  his  instruments  (Job  i,  15,  17,  ii,  7). 
He  has  power  over  the  bodies  of  men.  He  can  bind 
(Lk.  xiii,  16), hinder  (1  Thes.  ii,  18), buffet  (2  Cor.  xii, 7), 
afflict  with  disease  (Job  ii,7),cast  into  prison  (Pev.  ii,  10), 
bid  demons  take  possession  of,  and  torment  men.  And  he 
has  the,  not  exousla,  authority  over,  but  kratos^  strength^ 
might  of,death  (Heb.ii,14),so  of  disease,its  physical  cause. 
He  can  work  with  all  power,  signs,  lying  wonders,  and  all 
decievableness  of  unrighteousness  (2  Thes.ii,9,10).  And  in 
the  Apocalypse, through  the  form  of  representation  is  sym- 

f-'See  Holy  Supper,  pgs.  118,  119.]  ' 

LtSee  Grk.  Test.  Matt,  v,  2o,  Lk.  xii,  58,  xviii,  3.] 


226 


THE  HOLY  LIFE. 


bolic,  the  cosmic  powers  and  influences  which  he  wields, 
and  the  physical  effects  which  he  produces  are  real  and 
terrible.  No  truer  w^ord  did  Peter  ever  speak  than  this, 
that  men  are  tyrannized  over  by  the  devil  (Acts  x,  38, 
6Vyt.). 

And  there  are  two  other  general  facts  more  mysterious 
stiil.  One  is  the  strange  relations  which  he  sustains  to 
believers.  lie  has  a riglit  to  have  them  to  sift  them  as 
wheat  (Lk.  xxii,  31).*  He  for  twenty  one  days  thwar- 
ted Michael’s  efforts  to  bring  to  Daniel  an  assurance 
that  h's  prayer  had  been  heard  (Dan.  x,  13),  To  him 
were  certain  professing  Christians  who  had  Avilfully  of- 
fended, to  be  delivered  over,  {paradidomai^)  that  tliey 
miglit  learn  not  to  blaspheme  (1  Tim,  i,  20).  And  a 
certain  church  was  commanded  to  deliver  over,  {para- 
didomai\  solemnly,  and  in  the  name,  and  with  the 
power,  of  our  Lord  Jesus  Christ,  such  an  one,  who  had 
acted  scandalously,  unto  Satan,  ^‘for  the  destruction  of 
the  flesh,”  i,  e.^  the  infliction  of  physical  evil  upon  him, 
‘^that  the  spirit  might  be  saved  in  the  day  of  the  Lord 
Jesus”  (1  Cor.  v.  5).*|* 

The  other  fact  is,  the  peculiar  relation  he  sustains  to 
God, as  Creator  and  Governor  of  the  Universe.  One  of  his 
lying  spirits  was  the  Lord’s  instrument  to  induce  Ahab 
to  go  up  to  battle  to  his  own  destruction  (1  Kg.xxii, 20-28; 
2 Chron.  xviii,  18-22',  and  he  himself  was  the  Lord’s  in- 
strument to  provoke  David  to  number  Israel  (2  Sam. 
xxiv,  1,  mar^  1 Chron.  xxi,  1). 

Such  power  and  authority  in  the  hands  of  such  a ma- 
lignant spirit  are  simply  awful.  And  the  fact  would  be 
a])palling,  were  it  not  that  the  injury  he  is  allowed  to 
iidlict  is  defined  and  limited  in  kind  and  extent  by  the 
will  of  God  (Job  i,  12,  ii,  0).  AtkI  all  this  gives  a sug- 

[♦Il  tlie  reader  will  turn  to  ))g.  118-1*33 of  The  Holy  Supp  er  he 

will  liiid  a critical  analysis  of  this  passage.] 

[fSee  footnote  at  bottom  of  pg.  227.] 


THE  HOLY  LIFE. 


227 


gestion  of  what  must  be  the  condition  of  things  wlien 
he,  havinor  great  wrath,  and  his  host  are  cast  down  from 
the  air  to  the  earth,  and  confined  to  it.  Great  woe 
then  will  be  to  the  inhabitants  of  the  earth  and  sea. 

[^It  may  occur  to  the  reader  to  ask,  AVliy  is  such  a permission 

given  to  Satan  to  afflict  the  children  of  God?  Besides  tlie  general 
reason,  growing  out  of  Satan’s  cosmical  relation,  wliich  will  appear 
as  the  reader  goes  on,  there  is  a special  reason,  ethical,  which  is 
apparent  in  every  case  given  in  the  Bible — as  in  the  cases  just 
cited.  The  case  of  Job  may  illustrate  another  fact — (Job  i-ii  j.  Wlien 
the  sons  of  God  (as  Eloliim^) — angels,  presented  themselves 
before  Him,  to  give  in  reports,  and  receive  orJers,  Satan  came  al- 
so among  them.  His  abiding  relation  to  earth  as  his  sphere,  and  his 
activity  and  its  object — to  investigate  liuman  affairs — appear  in 
his  walking  up  and  down  in  it.  And  his  envy,  malice,  threaten- 
ing and  destructive  power  are  conspicious  in  his  reply  to  God’s  re- 
mark about  Job’s  excellence.  He  intimates  that  if  permission  be 
given  him  to  put  Job  to  the  test,  he  wdll  show  what  Job  really  is: 
“He  is  good  because  Tliou  hast  prospered  him,  and  hedged  liiin 
about  on  every  side.  Let  me  have  him  in  hand  and  he  will  soon 
curse  Thee  to  Thy  face.” 

Here  a most  important  problem  w^as  thus  suggested.  And  its 
solution  could  be  only  fully  reached  through  the  infliction  on  a 
prosperous  man  in  whom  malice  could  detect  no  evil,  the  calami- 
ties due  to  a life  of  sin. 

Instantly,  upon  permission  being  given,  Satan  summons  man, 
wdnd,  liglitning  and  disease,  to  his  service.  He  swept  Job’s  2)roperty 
and  children  away  at  a stroke.  The  rapidity  of  his  movements  re- 
veals liis  purpose.  He  w^ould  liave  Job  believe  from  the  sudden- 
ness, unexpectedness,  greatness  and  form  of  the  calamities  by  whi.  h 
he  was  overwhelmed,  that  the  visitation  came  from  God.  But  under 
all,  even  under  the  infliction  of  the  most  terrible  disease  of  the  East 
— a disease  wdiich  made  him  a loathing  to  himself,  and  an  object  of 
terror  as  well  as  pity  to  others — his  confldence  in  God  was 
not  shaken  in  the  slightest  degree.  Kor  w^as  it  shaken 
all  the  arguments  of  his  friends  trying  to  show  that  it  was  a 
judgment  for  sins;  nor  by  the  entreaties  of  his  wife  to  “curse  God, 
and  die in  all  this  Job  sinned  not,  nor  charged  God  foolishly. 
And  thus- -besides  the  immediate  ]nirpose  of  God  in  permitting  it, 
and  besides  the  great  lessons  that  Job  was  tauglit  tlirough  it — it 
w’as  demonstrated  to  Satan  that  thereare  apiety  and  a faith  in  God 
which  cannot  be  moved  l)y  all  the  tem]>tations  wliicli  he  can  pre- 
sent, and  by  all  the  sorrows  and  suflerings  which  he  can  inflict. 
And  this  w^as  a lesson  wdiich  was  thus  taught  Satan  in  the  early 
agea  after  the  fall  of  man. 


228 


THE  HOLT  LIFE. 


And  this  casting  down  will  be  the  proximate  cause  of 
that  great  rebellion  which  will  call  forth  Jesus  from 
heaven,  in  flaming  fire,  for  the  punishment,  and  final 
expulsion  of  ‘'the  high  ones  on  high,”  Satan,  and  his 
host,  as  well  as  of  ^‘the  kings  of  the  earth”  (Is.  xxiv,21; 
2 Thes.  ii;  Eev.  xii,  xix,  xx). 

Besides  his  angel  host  who  are  still  free  to  act — for 
some  are  now  under  chains  of  darkness  in  Tartarus  (2 
Pet.  ii,  4) — and  who  are  also  called  principalities, 
powers,  rulers  of  the  darkness  of  this  world  (Eph.  vi,12), 
there  is  another  large  class  of  beings  which  belongs  to 
his  kingdom.  These  are  demons.*  He  is  their  prince, 
archoon  (Matt,  ix  34).  These  beings  are  never  called 
angels,  with  whom  they  have  nothing  in  common,  ex- 
cept wickedness.  Nor  are  wicked  angels  ever  spoken 
of  as  demons,  or  as  taking  possession,  or  being  cast  out, 
of  men.  Demons  are  never  represented  as  tempting  peo- 
ple to  sin,  nor  are  wicked  angels  ever  called  ‘‘evil”  and 
“unclean”  spirits.f  Demons  are  spirits  (Matt.xii,43-45). 
They  have  intelligence  and  will  (Mk.  i,  24;  Lk.  iv,  34); 
and  wisdom,  sophia  daimonioodees^  demoniac  wisdom^ 
(Jas.  iii,  16).  They  believe  in  God,  and  tremble  (Jas. 

[*The  Scriptures  as  well  as  classic  writers  use  the  two  words 
(laimoon  and  dairrwnion  as  synonymous.  But  in  every  place  except 
Matt,  viii,  31 ; Mk.  v.  12;  Lk.  viii  29  (all  which  places  belong  to  the 
same  fact)  and  Kev.  xvi  14;  xviii  2,  where  the  word  is  daimoon^  the 
word  is  daimonion,] 

ffRev.  xvi  13,  14,  xviii,  2,  are  no  exceptions.  It  is  the  spirit 
(afnatus)of  unclean  demons,  ^.  ^.,  the  influence  of  which  they  arc 
tlie  authors.  The  same  phrase  is  in  Lk.  iv,  33.  And  the  things 
])rcdicatcd  of  (hose  unclean  spirits  are  such  as  belong — as  the 
whole  Scripture  teaching  on  demonology  shows — only  to  demons. 
And  in  both  passages  the  word  used  is  daimoon.] 


THE  HOLY  LIFE. 


229 


iil,  19)  as  they  look  forward  to  the  time  when  the  sen- 
tence upon  them  will  he  executed  (Matt,  viii,  29).  They 
recognize  Jesus  as  the  Son  of  God,  and  acknowledge  both 
His  own  power — in  obeying  Him,  and  in  begging  Him 
not  to  torment  them  before  their  time — and  the  power 
of  His  name  (Mk.  i,  24,  34;  v.  7,  Lk.  iv,  41;  Matt,  viii, 
29;  Acts  xix,  5 &c.)  They  are,  and  are  called ‘‘unclean 
spirits’’  (Acts  xix,  13,  15).  The  two  terms  are  used  in- 
terchangably  in  Matt,  viii,  16;  Lk.  viii,  2,  x,  17,  20. 
The  demon  spoken  of  in  Matt,  xvii,  18,  is  called  in  Mk. 
ix,  25,  “foul  spirit.”  Demons,  hence,  can  torment  men 
with  spiritual  pollution.  They  are  malignant  spirits 
who  hate  men,  but  whose  hate  seems  to  be  rather 
against  God.  They  haunted  tombs,  and  abode  in  the 
wilderness,  and  dry  places  (Matt,  viii,  28;  xii,  43;  Mk. 
V,  5;  Lk.  viii,  29).  But  they  sought,  and  in  a way  wholly 
inexplicable  to  us,  they  could  obtain  possession  of  the 
bodies  of  men.  And — for  they  have  great  power  (Matt, 
viii,  28-32,  Mk.  ix,  26),  and  can  give  super-human- 
si  rength  (Mk.  V.  4) — they  could  most  greviously  alHict 
them  with  divers  diseases  and  torments.*  And  it  may 

[*lt  is  often  said  that  Socrates  was  attended  by  a good  demon. 
The  statement  is  founded  upon  two  passages:  one  in  Xenophon 
Memorabilia  (ii,  2,  sq.),  and  the  other  in  Plato  Apol.  Socr.  But  it 
is  doubtful  if  the  language  in  either  place  justifies  the  statement. 
Socrates  seems  simply  to  have  meant  that  a divine  influence  or  in- 
tuition of  some  kind  within  him,  a sign  or  voice,  seemeion  ot  phonee 
(Plato,)  controlled  his  actions. 

The  condition  of  one  possessed  of  the  devil,  as  Judas  was  (Lk. 
xxii,  3,  Jn.  xiii,  2,)  must  be  carefully  distinguished  both  physiologi- 
cally and  morally  from  that  of  one  possessed  of  demons.  The 
latter  have  nothing  in  common,  necessarily,  with  the  former,  who 
are  called  “the  children  of  the  devil’^  (Jn.  viii).  In  the  former,  as 
in  all  temptations,  the  will  yields  consciously,  and  by  yielding  is 
overcome,  without  wholly  losing  its  freedom.  The  will  is  solicited, 


230 


THE  HOLY  LIFE. 


be  that  the  worship  which  was,  and  in  some  parts  of 
earth  still  is,  given  to  them  (sair\  Lev.  xvii,  7;  2 Chron. 
xi,  15;  shed  destToyer\  Dent,  xxxii,  17;  Ps.  cvi,  37; 
daimonion^  Acts  xvii,  18;  1 Oor.  x,  20,  21;  1 Tim.  iv, 
1;  Rev.  ix,20)  had  its  root  in  this  fact.  The  worship- 
ers would  propitiate  the  demons,  and  thus  avert  the 
sufferings  which  they  could  inflict. 

They  are  disembodied  spirits.  This  fact  is  seen  in 
their  desire  for  embodiment.  They  take  possession  of 
the  bodies  of  men.  When  they  liave  gone  out  of  a man 
they  seek,  but  And  not,  rest  in  dry  places.  Tlien  they 
seek  to,  and,  if  they  can,  they  do  enter  into  those  out  of 
whom  they  have  gone  (Matt,  xii,  13;  Lk.  xi,  24). 
Rather  than  remain  disembodied  or — like  the  angels 
that  sinned  in  losing  their  principality  [Grlc.)  in  the 
air,  and  were  therefore  put  into  chains,  under  darkness, 
unto  the  final  judgment  (Jude  6) — be  cast  into  the  bot- 
tomless pit*  they  would  enter  into  the  swine.  A pro- 

and  yields,  but  is  not  overcome.  For  Satan  cannot  compel  any  one 
by  i)liysical  force,  and  liis  influence  may  be  withstood  (Lk.  xxii,  31, 
32,  i() ; J as.  iv,  7 ; 1 Pet.  v.  9). 

But  while  Satan  works  through  the  spirit  upon  tlie  moral  na- 
ture, demons  worked  through  the  psychical  upon  the  rational  na- 
ture. They  did  not  exert  iheir  influence  directly  upon  the  spirit, 
but  tlirough  the  nervous  system.  Nor  did  they  possess  the  soul, 
but  only  its  bodily  organs.  Though  the  unhappy  subject  may,  by 
a life  ot  sin,  have  prepared  himseif  for  the  affliction,  yet  he  was 
not  morally  subdued  by  the  demons,  as  Judas  was  by  Satan.  Tak- 
ing ad /antage  of  his  peculiar  condition,  they  took  possession  of 
him,  an  unwilling  subject,  whose  true  nature  was  profoundly  op- 
jiosed  to  Iheir  aciion.  And  they  so  attached  themselves  to  him, 
that  his  personality  seemed  lost  or  destroyed,  or  at  least  so  over- 
borne as  to  produce  the  consciousness  of  a two  fold  will  within 
him.  Tiiere  was  a comphite  or  incomplete  loss  of  the  sufferer’s 
reason,  or  power  of  will.  His  actions,  words,  thoughts,  were 

[*This  translation  of  the  word,  abusson^  in  llev.  xx,  3.  In  R, 
V.  of  Luke  viii,  31  it  is  “deep.”) 


THE  HOLY  LIFE. 


231 


perty  this,  which  is  never  found  in  Satan  or  his  angels, 
(they  desire  not  any  material  bodies),  but  is  found  invari- 
ably in  demons.  And  Josephus,  who  always  speaks  of 
them  as  evil  spirits  that  enter  into  men^  heldf  as  did  also 
the  Jews,  that  they  were  the  spirits  of  wicked  men.  In 
this  opinion  Justin  Martyr  and  Athenagoras  shared. 
And  this — ^.  that  they  are  disembodied  spirits — 

seems  to  be  the  idea  forced  upon  the  mind  by  a calm 
and  full  study  of  all  that  the  Scriptures  tell  us  upon  the 
deeply  mysterious  subject. 

But  to  what  period  of  earth’s  history  did  they — if 
this  idea  be  correct — belong?  Plutarch  speaks  of  them 
as  wicked  and  malignant  beings  who  envy  men,  and  try 
to  hinder  them  in  the  pursuit  of  virtue, least  these  should 
be  happier  than  they  are.  And  Newton  says  that  this  is 
a very  ancient  opinion,  Modern  scholars  derive  the  word 
trom  daioo^  to  divide^ — the  name  pointing  them  out  as 
dividers  of  destiny.  Plato  derived  it  trom  daeemon^  an 

mastered  by  the  evil  spirit  (Mk.  i,  24;  v.  7;  Acts  xix,  15).  And 
children  were  such  sutlerers  as  well  as  men  (Matt,  xv,  22;  Mk.  ix, 
21). 

The  literature  upon  the  subject  of  these  possessions  is  very 
large.  But  tlie  hypotheses  advanced  as  explanation  of  the  facts 
are  reduced  to  three : (1)  that  I hey  were  lunatics  whose  derangement 
was  attributed  by  Jewish  and  heathen  superstition  to  superhuman 
intluence;  (2)  that  th-ey  were  really  the  etfect  of  demoniacal  power, 
which  was  peculiar  to  that  day ; and  (3)  that  they  still  c;  ntinue, 
and  are  seen  in  certain  facts  which  medical  science  iittributes  to 
natural  causes.  There  are  cases  which  present  many  of  the  fea* 
lures  of  those  afflicted  with  these  possessions  in  the  time  of  Christ; 
like  th:)se,  for  instance, of  the  epileptic  child  (Lk.  ix,  38-42).  Fur- 
ther, the  demonized  state  showed  itself  in  a kind  of  clairvoyant 
state:  the  demons  knew  Christ.  No.  (3)  may'  therefore  be  consid- 
e:  ed  as  a yet  open  question.  (See  remaining  part  of  this  note, 
foot  of  page  232.) 

pAnt.  vi,  c.  8,  2;  vii,  6,  3;  viii,  c.  2-5] 

[fDe.  Bell.  Jud-  viii,  G,  3.] 

|_|Dion.  1,  pg.  958.  On  the  Prophecies.] 


232 


THE  HOLY  LIFE. 


adjective  from  daoo^  to  Icnow^  thus  designating  them 
as  ‘‘the  knowing,”  ‘‘the  intelligent.”  This  was  the  judg- 
ment of  the  Greek  writers  about  them.  And  the  Greek 
mythology  regarded  them  as  intermediate  beings. 
Plato,  who  speaks  of  them  as  “souls  that  had  inhabited 
human  bodies,”  says,  “every  demon  is  a middle  being 
between  gods  and  men.”*  And  Homer  regarded  them 
as  gods.  But  his  gods  are  only  supernatural  men. 
And  generally  in  Greek  literature,  they  are  only  canon- 
ized heroes,  or  the  spirits  of  men  of  the  golden  age, 
acting  as  tutelary  duties. j*  But  the  mythological  gold- 
en age  belonged  to  the  Pre- Adamite  earth — i,  ^.,  the 
earth  prior  to  the  time  when  The  Spirit  of  God  moved 


But  it  is  beyond  di^^pute  that  the  writers  believed  that  the  per- 
sons were  really  possessed  by  demons,  (no.  2).  This  is  evident 
from  their  use  of  terms.  When  speaking  of  the  demons,  they  used 
the  word  “casting  out”  (Matt,  viii,  passim  ; but  when  speaking 
of  the  victims  being  cleansed  of  them,  they  used  the  word,  heal, 
(therapeuasthai,  Lk.  vi,  18,  or  iastliai,  Matt,  xv,  28,  and  passim). 
It  is  evident  also  from  the  fact  that  they  constantly  distinguish  be- 
tween these  cases  and  those  of  disease.  And  that  Jesus  shared  in 
the  same  common  judgment  is  clear  from  these  facts:  (a^  it  ex- 
plain the  ease  with  which  He  cast  out  demons  by  the  victory 
which  He  had  gained  over  Satan  in  the  wilderness,  and  by  the 
])Ower  of  The  Spirit  (Lk.  xi;  Matt.  xii.  29,  29,  30;  comp.  Lk.  xi,  21, 
22);  (b)  He  declares  that  certain  kinds  of  demons  can  be  dislodged 
only  by  fasting  and  prayer  (Mk.  ix,  29);  and  (c)  in  His  commission 
to  the  Twelve,  He  gave  them  both  dunamin^  power  and  exousian^  au- 
thority over  all  demons,  and  thus  to  cure  desease  (Lk.  xi,  1,  MaU. 
x,  8,  Mk.  iii,  25)  And  they  did  it,  as  did  the  Seventy,  to  whom  He 
gave  exousian.,  authority,  to  ti*ead  on  “all  the  dunamin.,  power  of  the 
enemy,”  f,  «.,  demons — as  Satan’s  instruments  (Lk,  x,  19).  And  in 
His  tinal  commission.  He  declared  that  those  that  believe  shall 
cast  out  demons  (Mk.  xvi,  17).  He  liad  the  cases  before  Him.  He 
distinguished  between  these  possessions  and  diseases.  He  efiected 
the  cures.  He  was  fully  competent  to  judge.  And  His  decision 
should  be,  and  with  everyone  who  regards  Him,  is  final. 

[*Tiru.  sg.  413.  Symi)Os.  iii,  200.] 

(f Hesiod.  Works  and  Bays^  109-126) 


THE  HOLY  LIFE. 


233 


upon  the  face  of  the  waters.  This  was  the  extra-Scrip- 
tures  idea  attaclied  to  the  word.  And  they  give  no  in- 
timation that  they  use  the  term  in  any  other  than  in  its 
generally  received  sense.  The  LXX  used  the  word  to 
represent  the  Hebrew  word  for  pestilence  (Ps.  xci,  6), 
but  usually,  for  the  Hebrew  words  for  ^^gods”  (Ps.  xcv, 
3haiid  ‘^demons’’  (Dent,  xxxii,  17).  And  both  the  Old 
and  New  Testaments  speak  of  demons  as  terrible  reali- 
ties, and  recognize  that  they  inspired  the  heathen  ‘^ora- 
cles’’ (Acts  xvi,  16,  18).  While  they  speak  of  the 
“idol,”  i,  e.f  image,  as  nothing,  they  yet  regard  the 
power  back  of  the  idol  as  a terrible  reality:  “on  the 
gods  of  Egypt” — as  part  of  the  lordship  of  Satan — “will 
I execute  judgment.”  They  distinguish  between  the 
worship  of  the  dead  (a  part  of  the  Oonfucian  system) 
and  the  worship  of  demons  (comp.  Deut.  xxvi,  14,  Ps. 
cvi,  28,  Is.  viii,  19  with  Deut.  xxxii,  17,  2 Ohron.  xi, 
15).  And  while  the  former  is  forbidden,  the  latter, 
which  continues  down  to  the  period  eiibraced  in  the 
Apocalypse  (Pev.  xi,  20), is  regarded  as  something  ex- 
ceedingly terrible:  “the  things  which  the  Gentiles  sacri- 
fice, they  sacrifice  to  demons”  (1  Cor.x,20,21, 1 Tim.vi,!, 
Ads  xvii,20,6’^/’^.).  The  fact  that  demons  wander  about 
shows  that  they  do  not  belong  to  our  race;  for  the  spirit 
of  each  man,  at  death,  goes  to  God  (Eccl.  viii,  7).  And 
is  not  this  demon-worship — a chain  by  which  Satan 
holds  the  heathen  world  fast — one  link  which,  now 
since  tl;e  Fall,  connects  his  present  hold  on  our  earth 
>yith  the  earth  which  he  formerly  possessed?  If  so,  are 


234 


THE  HOLY  LIFE. 


not  demons  the  disembodied  spirits  of  those  who  lived 
on  the  Pre- Adamite  earth,  and  who,  until  they  are  cast 
into  the  abyss,  still  haunt  their  old  abode?  Belonging  to 
Satan’s  original  realm,  and  sharing  in  his  sin,  they 
shared  the  ruin  of  his  earth,  and  will  share  in  his  late.^ 
Their  condition  of  disembodiment,  for  which  they  were 
not  created,  is  as  intolerable  to  them  as  is  their  sure 
prospect  of  their  final  fate.  They  have  not  the  power, 
as  have  Satan  and  his  angels  to  tempt  men  to  sin.  But 
they  belong  to  his  realm.  And  because  Jesus  came  to 
give  redemption  and  release  to  the  cosmos,  and  to  man 
born  in  Satan’s  realm,  and  held  by  him  in  a fast-en« 
twined  complication  of  sin  and  corruption,  they  do  what 
they  can  to  hinder  Him.  They  torment  those  whom  they 
cannot  destroy.  In  this  they  are  like  their  great  prince. 
And  the  constant  use  of  the  verb  rebuked — rebuked  the 
fever,  the  phrensy  of  the  demoniacs,  the  tempest,  &c. — 
shows  that  Jesus  regarded  them  as  hostile  and  repellent 
forces  that  must  be  restrained.  And  are  not  demons  re- 
ferred to  in  liev.  xx,  13?  The  dead  which  the  sea 
must  give  up  are  not  the  righteous  dead,  for  they 
are  raised  previously  (vs.  4),  nor  merely  the  bodies  of 
the  wicked  dead,  for  the  sea  is  coupled  with  Death — 
the  realm  filled  with  material  forms — and  with  Hades 
— the  abode  of  disembodied  spirits  of  our  race.  May 
not  the  sea  be  here  connected  with  the  disembodied 

[♦Much  has  bceu  written,  and  is  now  beinii^  written  upon  tlie 
IVc-A(hiniites.  We  merely  su^^gest,  Wliat  if  they  belong  to  the- 
original  earth?  Wl. at  if  the  remains  l-»eing  found  should  ))rove  to 
be  ilie  remains  of  that  class  of  men  to  wliose  wandering  spirits  the 
name  of  demons  has  been  given? 


THE  HOLY  LIFE. 


235 


spirits  of  the  Pre  Adamite  earth? — those  who  will  have 
precedence  in  that  awful  hour  when  each,  ekastos^  (the 
Greek  text  has  no  word  for  the  term  ^^man”  in  E.  V,) 
will  be  judged  according  to  their  works.  And  is  not 
this  the  period  which  they  alluded  to  when  they  begged 
Jesus  not  to  send  them  into  the  abyss,  i,  bottomless 
pit,  nor  to  torment  them  before  their  time  (Matt,  viii, 
29)? 

There  is  another  class  that  belonofs  to  Satan’s  realm. 
It  is  called  ‘‘his  seed,”  “the  children  of  the  devil”  those 
“of  that  Wicked  One.”  These  are  human  beings. 
They  belong  to  him  because,  among  other  reasons,  they 
are  born  in  his  kingdom.  That  kingdom  is  local  and 
tangible  as  well  as  moral.  It  is  here.  Over  this  world 
he  exercises  a sovereignty  which  is  recognized.  What, 
the  question  arises,  is  the  foundation  of  this  right? 
Conquest,  might  be  a sufficient  answer,  were  it  not  that 
he  was  on  earth  before  that  conquest.  For,  his  pres- 
ence on  the  earth  is  spoken  of  in  Gen.  iii,  not  as  some- 
thing extraordinary,  just  now  for  the  first  time  here  in 
the  world,  but  as  something  already  on  the  earth.  The 
narrative  (Gen.  i)  opens  with  he-resith^  in  beginning  &>q. 
The  “the”  is  absent  in  the  Hebrew.  This  phrase  ex- 
presses in  Jn.  i,  timelessness.  But  as  the  fact  men- 
tioned in  Jn.  i,  3 — by  the  timeless  Word  all  things  be- 
gan— {egenito) — corresponds  with  the  “in  beginning” 
here,  we  know  that  liere  it  refers  to  the  beginning  of 
time.  But  tlie  when  time  beo:an  we  are  not  told.  No 
matter  how  mnny  millions  of  years  the  mind  traces 
back  it  must  come  to  some  point  in  tlie  eternal  ages 


236 


THE  HOLY  LIFE. 


(Prov.  viii,  22,  30)  when  Elohim^  The  Mighty^  created. 

From  vs.  3 on  to  the  end  of  this  chapter,  the  two 
verbs  used  to  describe  God’s  creative  work  are  asah  and 
yatzar.  These  verbs  are  uniformly  used  to  express 
formative  acts,  L e , the  construction  of  things  out  ot 
existing  materials.  And  this  shows  that  the  Adamic 
earth  was  not  an  original  creation,  but  an  earth  prepared 
out  of  pre-existent  matter.  The  only  exceptions  are  in 
vss.  21,  27,  where  the  introduction  of  life  in  connection 
with  the  construction  of  certain  animal  forms  is  spoken 
of;  and  in  ii,  3,  where  reference  is  made  to  i,  1,  ‘‘which 
lie  had  created  in  making”  i,  “formed  in  creating.”* 

But  the  verb  hara  includes  more  than  the  idea  of  call- 
ing the  non-existent  matter  into  being.  It  is  used  to 
describe  the  completed  formation  of  monsters  (vs.  21), 
and  of  man  (vs.27),  and  the  simultaneous  giving  of  life 
to  them — to  the  former,  the  life-principle — already  im- 

[*In  those  places,  i,  1,  21,  27;  ii,  3,  the  verb  is  hara.  The 
verbs  asah  and  yatzar  are  used  of  the  works  of  God  and  men. 
But  hara  in  the  Kal^or  simple  form,  and  witli  an  accusative  of  the 
materials,  is  never  used  of  the  creations  of  men.  In  tlie  Kal  form 
it  appears  38  times  in  the  Hebrew  Scriptures,  and  in  every  in- 
stance God  is  the  sul)ject.  It  is  nowhere  said  that  any  otlier  cre- 
ated. Its  one  idiomatic  meaning  is  a calling  by  God  into  being 
that  which  before  had  no  existence.  It  defines  the  creative  act 
as  one  without  any  limitations.  It  points  to  God  as  the  First 
Cause  of  existences.  It  ascribes  tlie  absolute  origination  of  mat- 
ter to  Him.  It  says  that  He,  of  His  own  free  will,  and  by  His 
own  all-powerful  word,  called  the  Universe  into  existence  out  of 
nothing.  It  also  ascribes  to  Him  the  origination  of  life.  And 
the  other  verbs,  asah^  yatzar^  ascribe  to  Him  the  construction  of 
forms  out  of  the  matter  which  He  had  originally  called  into  being. 

This  is  the  uniform  conviction  of  all  Hebrew  scholars,  and 
the  uniform  testimony  of  all  Jewish  writers.  The  note  itself  is 
but  a coiuh  used  statement  of  the  judgment  of  such  eminent  He- 
brew scholars  as  Gesenius,  Fuerst,  Helitzsch,  Umbreit  and 
Kallish,] 


TtiE  HOtT  life. 


231r 


parted  to  nature  from  The  Spirit  (vs.  2).  and  to  the  lat- 
ter life,  directly  from  The  Creator  (vs.  27,  ii,  7).*  The 
formation  and  completion  of  structures,  and  the  giving  of 
life  to  them  are  both  included  in  the  word  hara.  This 
fact  is  recognized  so  far  as  these  verses  are  concerned. 
Why  not  then  recognize  these  ideas  as  included  in  the 
verb  as  used  in  vs.  1?  Can  any  good  reason  be  given, 
except  that  this  recognition  is  against  the  commonly 
accepted  interpretation  that  verse  one  mentions  the  mere 
origination  of  matter,  called  into  being  in  the  chaotic 
condition  commonly  supposed  to  be  spoken  of  in  verse 
two.  But  this  recognition  agrees  fully  with  the  idea 
that  the  term  ^dieavens”  includes  the  idea  of  many 
worlds.  The  Scriptures  distinguish  between  the  time-ages 
(Rom.  xvi,  25;  2 Tim.  i,  9),  and  the  ages  preceding 
(Tit.  i,  2).  They  tell  us  that  during  those  preceding 
ages  God  was  constructing  worlds:  ‘^from  olam  to 
olairi*^ — ‘Trom  age  to  age”  during  the  long  cosmic  ages 
when  lie  creates,  and  carries  on  to  their  appointed  end 
successive  worlds  —‘‘Thou  art  God”  (Ps.  xc,  2);  tliat 
there  was  a period  which  preceded  all  world-construc- 
tion (Eph.  iii,  9);  and  that  there  have  been  successive 
stages  in  this  world’s  development  (Heb,  i,  2.  xi,  2, 
Grk).  They  speak  of  its  creation — of  the  tohu  state 

(*The  Scriptures  uniformly  ascribe  the  oriprination  of  life  to 
God.  And  so  far  as  science  can  establish  anything,  it  has  estab- 
lished the  fact  that  spontaneous  generation  of  life  is  an  impossi- 
bility. Huxley  declares  that  the  doctrine  of  Biogenesis  is  vic- 
torious along  the  whole  line.  (Addresses,  Eng.  Ed.  pg.  234.) 
Tyndall  says  that  not  a shred  of  trustworthy  experimental  tes- 
timony exists  to  prove  that  life  ever  appeared  independently  of 
antecedent  life  (Nineteenth  Century,  1878,  pg.  507).  The  geneseg 
of  life  are  points  for  the  direct  appearing  of  The  Creator.) 


THE  HOLY  LIFE. 


238 

— of  earth’s  being  fitted  up  for  man — of  its  present 
state — and  of  the  new  earth.  We  can  therefore  say 
that  many  worlds  are  included  in  the  term  ‘dieavens.” 
And  the  form  of  the  word  hashamayim^  being  only  in 
the  plural,  suggests — as  Tayler  Lewis  well  puts  it — ‘^the 
notion  that  would  very  early  arise  of  something  above 
the  firmament — itself  an  appearance  in  which  were 
shown  the  forms  of  things  at  vast,  and  vastly  differing 
distances  beyond  it — other  heavens  beyond  that  which 
presents  itself  to  the  eye.  The  natural  image  in  the 
Hebrew  word  is  height,  reduplicated  and  carried  up- 
ward by  the  plural  form.”  This  is  also  seen  in  the 
phrase  ^dieavens  of  heavens”  (Deut.  x,  14,  Ps.  cxv,  16), 
and  in  the  change  of  the  terms,  from  ‘‘heavens  and  earth,” 
which  is  thus  used  when  the  idea  of  more  worlds  is  to 
be  conveyed,  to  “earth  and  heavens”  when  only  the  idea 
of  the  firmament  connected  with  our  earth  would  be  ex- 
pressed. 

The  phrase  “heavens  of  heavens”  corresponds  with 
the  phrase  “olams  of  olams.”  The  former  tells  of  mat- 
ter, the  latter, of  life:  the  “life  of  the  ages”  is  the  life 
belonorino:  to  that  matter.  The  former  tells  of  the 
abundance  and  variety  of  forms,  the  latter  of  the  plur- 
ality of  life  in  those  forms.*  The  two  phrases  run  con- 
currently. Light  was  in  the  star-worlds  which  existed 
before  the  star  called  Earth;  and  life  too,  for  they  are 
the  abode  of  angels.  All  this  implies  order,  and  sug- 
gests the  idea  of  a completed  rather  than  of  a structure- 
less heavens — worlds  created,  separated,  completed:  “By 
the  word  of  The  Lord  were  the  heavens  made,  and  all 
host  of  them  by  the  breath  of  his  mouth.” 


(♦Lange  Gen.  pg.  162.) 


THE  HOLY  LIFE. 


239 


This  suggestion  is  supported  by  the  fact  that  in  tlie 
six  days’  work  that  word  moved  on  a very  rapid  de- 
velopment. The  ^‘Let  be”  of  each  day  was  so  followed 
by  the  ‘^and  it  was  so,”  that  the  living  structures  were 
started  into  being  complete  on  that  day.*  It  surely 
then  needed  not  have  required  millions  of  years  for  The 
Creator  to  create  and  construct  the  heavens  and  the 
original  earth,  and  to  people  them  with  living  forms. 

The  matter,  however,  for  the  development  of  the 
six  days’  work  had  been  prepared  beforehand  for  the 
sj.eedy  construction  of  the  living  forms.  But  the  crea- 
tive epoch  belonging  to  vs.  1 included  in  it — as  the 
word  hara  shows — not  only  the  constrnefion  of  matter 
into  forms,  and  the  imparting  of  life,  but  also  the  orig- 
ination of  matter,  and  its  preparation  for  formations. 
That  epoch  may  have  comprehended  vast  successive 
ages,  and  successive  creations  before  the  word  hara  in 
its  full  meaning  could  be  used  of  it.  Matter  may  have 
been  called  into  existence  in  an  attenuated  form,  may 
have  floated  as  clouds,  or  as  a nebulous  mass  in  space, 
may,  by  laws  and  along  lines  of  development  which 
The  Creator  originated,  have  been  moulded  by  these  con- 
structive processes  into  completed  spheres  revolving 
around  their  centers.  As  is  implied  in  the  laws  of 
radiation,*}*  and  as  is  indicated  by  the  igneous  character 
of  the  primitive  rocks,  by  the  evidences  of  tropical  cli- 
mate— ages  past — in  high  latitudes,  by  the  present  in- 
ternal heat  of  the  globe,  and  by  the  spheroidal  flgure  of 

(*Se0  pg.  260  for  meaning  of  term  “day.”) 

[tThe  temperature  in  space  is  not  less  than  230  degrees  be- 
low zero,  Fahr.) 


THE  HOLY  life. 


240 

the  earth — it  being  such  as  would  be  taken  by  a fluid 
mass  revolving  with  the  earth’s  velocity  around  a center — 
the  earth — as  all  this  implies — may  have  existed  in  a 
melted  state.  Then,  by  the  action  of  various  forces  of 
nature,  through  unmeasured  periods,  it  may  have  been 
slowly  prepared  for  the  existence  of  animal  and  vege- 
table life.  And,  since  it  is  not  impossible  that  the  six 
days’  works  are  representatives  of  those  works  done  in  the 
preceding  epochs  of  earth’s  history — a true,  and  real  his- 
tory of  God’s  whole  creative  work  through  the  ^^olams” 
from  the  beginning — there  may  have  been  numerous 
successive  creations  of  plants  and  animals.  But  not  un- 
til it  and  the  other  stars  were  ready  for,  and  occupied 
by,  those  for  whom  they  were  then  being  prepared,  could 
the  word  hara^  in  the  full  force  of  its  meaning,  be  ap- 
plied to  them — that  is,  provided  the  word  means  in 
verses  1 all  that  it  means  in  verses  21  and  27. 

These  considerations  force  upon  me  the  conviction 
that  the  phrase  ^‘God  created  the  lieavens  and  the  earth,” 
teaches,  (a)  the  origination  of  matter  from  God,  (b),  its 
construction  into  completed  heavens  and  earth,  and,  (c), 
since  the  imparting  of  life  to  matter,  both  diffused  in 
nature,  and  localized  in  structures,  is  one  of  the  root- 
meanings  of  the  word  as  used  of  God — the  peopling  of 
the  heavens  and  the  original  earth  with  organic  forms. 

This  is  most  aoreeable  to  the  latest  researches  ot 

o 

science.  The  physical  constitution  of  the  planets,  and 
of  the  stars, wliich  are  but  suns,  suggest  this.  Whatever 
their  interiors  may  be  composed  of,  their  exteriors  pre- 
sent to  us  a bright  surface,  called  the  photosphere. 


THE  HOLY  LIFE. 


241 


Outside  of  this,  as  outside  of  the  surface  of  the  earth,  is 
an  atmosphere  composed  of  vapors.  The  materials  of  the 
photosphere  are  so  intensely  hot  that  the  metalic  and 
other  substances  of  which  it  consists  are  in  a liquid  or 
vaporous  state.  It  has  been  found  by  the  spectrum- 
analysis — so  far  as  the  examination  has  gone — that  the 
same  elements  are  in  the  stars  and  in  our  sun,  which  is 
but  a star,  that  are  in  the  earth — sodium,  magnesium, 
iron,  hydrogen,  nitrogen,  oxygen.  And  many  more  el- 
ements have  been  found  in  the  sun.  But  these  elements 
are  those  most  closely  connected  with  the  living  organ- 
isms of  our  globe. 

Now  if  the  surface  of  the  sun  be  protected  from  its 
outer  envelope  or  photosphere,  by  a dense  atmosphere 
which  absorbs  the  intense  light,  and  is  a non-conductor 
of  its  heat,  there  is  nothing  to  prevent  our  sun  from 
being  inhabited.  The  same  remark  applies  to  other 
suns.  And  although  some  of  them, (as  Alpha^  Orionis 
Beta  Pegasi)^Ao  not  contain  hydrogen — so  far  as 
science  has  yet  discovered — yet  on  the  whole  they  differ 
from  our  sun,  and  from  each  other  only  in  special  mod- 
ifications, and  not  in  general  structure.  It  is  therefore 
most  probable  that  they,  like  our  sun,  are  surrounded 
with  planets  which  they  uphold,  illuminate  and  ener- 
gize. And  if  so,  it  is  most  probable  that  these  planets, 
like  those  belonging  to  our  sun,  are  surrounded  by  an  at- 
mosphere. But  all  the  conditions  favorable  to  life  being 
present,  it  is  an  inconceivable  thouglit,  and  contrary  to 
what  we  know  of  the  Great  Creator,  to  suppose  that  life 
itself  would  be  wanting:. 

o 


242 


THE  HOLY  LIFE. 


Tliis  conviction  is  also  most  agreeable  to  the  concep- 
tion of  the  all  perfect  Creator,  given  us  in  the  Bible. 
He  is  the  life-giving  God.  From  Him  the  life  must 
go  forth  continually.  We,  by  an  act  of  imagination, 
can,  in  a few  minutes,  create  and  people  worlds  in  space. 
These  are  fancies,  it  is  true,  to  which  we  have  no  power 
to  give  reality.  But  with  God  to  will  is  to  do:  ^TTe 
spake,  and  it  was  done.”  He  is  the  God  of  order. 
And  would  He  originate  matter  thrown  out  in  the  ut- 
most confusion?  Would  not  He,  the  great  world-Build- 
er,  when  proceeding  to  call,  the  visible  Universe  into 
being,  go  upon  lines  already  laid  down  in  the  Invisible 
Universe,  i.  e.,  the  spiritual?  and  downwards  and  along 
these  lines  construct  the  heavens  and  the  earth?  But 
here  we  are  in  domain  of  both  order  and  life.  When, 
then,  the  heavens  and  earth  were  constructed,  they  is- 
sued forth  from  His  creative  fulness,  suns,  planets, 
stars,  complete.  By  His  creative  energy  they  were 
placed  in  position,  and  started  upon  their  stately  and 
appointed  rounds.  Space  was  peopled.  The  darkness 
was  illuminated  by  the  flashing  of  suns.  Order  reigned. 
Life  abounded  (Job  xxxviii,  7).  And  earth,  as  one  of 
the  starry  host,  was  not  without  life  and  inhabitants. 
The  orimnation  of  matter  and  the  construction  of  the 

O 

heavens  and  earth  were  simultaneous  acts.  This  is  the 
very  idea  expressed  in  the  phrase  ^donned  in  creating” 
Gen.  ii,  3,*  and  in  Is.  xlviii,  13:  ‘^My  hand  hath  laid 
the  foundation  of  the  earth,  and  my  right  hand  hath 
s})anned  the  heavens.  I call  them,  they  stand  up  to- 


(*See  pg.  2oG.) 


THE  HOLY  LIFE. 


243 


gether,  at  once*^  (Sept,  aina,  Ynlg.  shnuT)* 

The  impression  left  upon  the  mind  by  vs.  1 (Gen.  i)  is 
that  of  completion,  orderly  movements,  life,  beauty  pre- 
dicated alike  ot  “the  heavens  and  the  earth.’’  Abruptly 
is  the  mind  introduced  in  verse  two  to  a condition  of 
things  the  very  opposite,  and  most  unexpected.  Ko 
intimation  is  given  of  such  a change,  nor  of  the  time- 
distance  between  the  two  conditions.  We  are  told^ 
however,  that  the  unexpected  condition  belongs  to  the 
earth.  It,  not  the  heavens,  was  tohu^  vabohu.  Hence 
tlie  darkness  did  not  cover  the  heavens.  Ho\vever  in- 
complete, they,  as  the  works  of  the  God  of  order  and 
life,  must  have  been  possessed  of  order  and  life,  and  have 
been  lit  up  by  the  flashings  of  thousands  of  suns,  llfence, 
again,  verse  first  must  speak  of  one  subject,  verse  second 
of  another.  And,  in  fact,  there  is  no  place  between  the 
“created”  of  verse  one  and  the“'was”  of  verse  two  to  put  in 
any  part  of  the  first  day’s  work.  For  if  verse  one  tells 


(*Wliile  these  pages  are  going  tlirougli  the  press  tlie  papers 
have  much  to  say  about  a new  star  which  seems  to  have  appeared 
in  Andromeda,  which  is  a sun  as  large  as  our  own,  and  whicli  is 
lighting  up  with  its  radiance  a part  of  the  universe  hitherto  buried 
in  the  gloom  of  perpetual  night,  and  which  appears  in  the  center 
of  a nebula.  This  latter  fact,  should  it  be  proved  to  be  a fact,  is  a 
striking  example  of  the  process  of  the  nebular  evolution  by  which 
many  liold  our  solar  system  to  have  been  formed.  But  if  so,  it 
shows,  farther,  the  sudden  bound  from  the  nebulous  to  the  solar 
condition.  For,  when  first  observed,  early  in  August,  it  was  a 
bright  spot  in  the  nebula  of  Andromeda,  a nebulous  mass  only,  and 
not  a star.  In  a month  a star  glilteaed  where  the  bright  nebulous- 
iiess  Ir  d been.  Should  the  facts  so  far  observed,  be  sustained, 
then  men  have  beheld  the  birth  of  a sun,  not  by  the  gradual  ])rocess 
of  construction  covering  ages,  but  by  a sudden  sjudng  into  being,  al- 
most in  the  twinkling  of  an  eye.  One  moment  a dull  and  scattered 
nebulous  mass  the  next  a blazing  sun  pouring  the  sudden  liglit  of 
day  into  the  depths  of  space  for  millions  of  miles.) 


244 


THE  HOLY  I.IFE. 


merely  of  the  creation  of  matter,  and  v^erse  two  of  its 
chaotic  condition,  so-called,  why  is  the  history  of  the 
heavens  so  suddenly  dropped?  Farther,  if  verse  two  be- 
longs to  the  present  system,  it  must  be  the  beginning 
of  a history  of  which  verse  one  is  the  compendium. 
But  in  G-en.  v.  1,  where  the  first  sentence  in  a history 
is  a compendium,  the  next  goes  on  without  a conjunc- 
tion. But  here,  every  verse  (except  27)  begins  with  an 
‘^and,”  which,  in  every  verse,  marks  succession,  stage 
after  stage,  and  which  in  ii,2,  introduces  a succession  of 
time  following  the  statement  that  the  heavens  and  earth 
were  finished.  All  this  indicates  that  verse  two  intro- 
duces a new  subject,  distinct  from  both  that  spoken  of 
in  verse  one  and  that  also  given  in  verse  three,  and  thence 
onward  to  the  end  of  the  chapter. 

In  Gen.  ii,  4 two  geneses  or  births  (one  succession, 
one  event  or  thing  proceeding  from  another)^  in  nature 
are  given.  And  in  the  account,  there  is  both  a change  of 
verbs,  and  an  inversion  of  terms.  The  first  is  ^‘tlie  gen- 
esis of  the  heavens  and  the  earth.”  The  second  is  ‘‘the 
genesis  of  the  earth  and  heavens” — a phrase  found  only 
once  elsewhere,  Ps.  cxlviii,  13.  These  two  geneses  are 
distinct.  In  the  former  it  is  tlie  creative  energy  of 
Elohim  in  its  original  actings.  In  the  latter  it  is  the 
energy  of  Jehovah-Elohim,  constructing  forms,  in  their 
beginnings,  out  of  existing  materials.  All  universal, 
cosmical  actions  are  connected  with  Elohim,  but  every 
Divine  act  as  it  stands  related  to  man,  and  to  the  theo- 
cralic  revelation  and  kingdom,  is  traced  to  Jehovah- 


(♦Tayler  Lewis.) 


THE  HOLY  LIFE. 


245 


Elohim,  that  is,  to  the  Creator  in  covenant  with  the  man,* 
whom  lie  created,  and  for  whom  He  prepared  the  earth. 
Gen.  i,  1 gives  us  the  first,  and  i,  3-28,  the  second. 
Between  these  two  stands  the  tohu  condition  which  be- 
longs to  neither.  The  word  describes  not  the  state  in 
which  the  earth  was  created,  but  its  condition  subse- 
quently. ^‘It  seems  clear,”  says  Tayler  Lewis,  ^‘that 
that  part  of  creation  mentioned  in  verse  one  and  also  in 
verse  two,  must  lie  beyond  the  six  days,  if  they  began 
in  the  evening.”  And  verse  two,  so  all  these  facts  in- 
dicate, is  the  record  of  facts,  not  developed  out  of,  but 
distinct  from,  and  subsequent  to,  those  mentioned  in 
verse  one.  And  these,  hence,  are  not  the  necessary 
antecedents  of  the  subsequent  facts. 

It  is  commonly  said  that  verse  two  describes  the  con- 
dition in  which  matter  was  found  after  its  creation — 
chaos,  a rude  and  indigested  mass  of  jarring  elements, sea, 
earth  and  heavens,  confusedly  jumbled  together.  But 
astronomy,  in  its  vast  sweep,  has  nowhere  discovered 
anything  like  disorder  or  confusion  in  the  heavens.  It 
can  find  no  trace  that  indicates  that  a chaos  ever  existed. 
It  finds  no  bodies  half-formed,  or  in  process  of  formation. 
It  everywhere  sees  bodies  formed,  perfect,  and  moving 
on  in  their  spheres,  as  if  periorming  some  good  and  great 
office, j*  Nor  does  geology  know  anything  of  an  imper- 

[*Elohiin  is  subject  to  no  historical  process.  Jehovah,  in  or- 
der to  manifest  Himself  to  man,  enters  into  the  phenomena  of  time 
and  space,  comes  into  historical  relations,  and  makes  Himself 
known  to  man.  He,  not  Elohim,  holds  intercourse  with  him  in  the 
manner  of  men.  Of  Him  the  theophauies  are  predicated.  With 
Him  almost  entirely  are  the  expressions  which  refer  to  revelation 
connected.  He  is  the  living  One  not  only  as  the  Fountain  of  life, 
but  as  the  God  of  revelation.  Oehler’s  Old  Testament  Theology^ 

[fDr.  McCosh.j 


246 


THE  HOLY  LIFE. 


fectly  formed  earth.  It  has  to  do  with  the  existing  or- 
der of  things.  While  recognizing  that  laws  are  not 
substances,  energies,  operators  or  movers,  but  simply 
sequences,  or  modes  of  operation,  and  hence  have  noth- 
ing to  do  with  potency  or  origination  of  being,  it  equally 
declares  that  the  continuity  of  law  is  universal  in  ex- 
tent and  duration,  in  its  domain.  It  recognizes  many 
successive  creations  and  developments;  but  it  finds 
each  creation  completed,  and  moving  on  in  its  own  ap- 
pointed order,  to  its  own  end  and  close.  Its  testimony  is 
that  from  the  earliest  Eocene  formation  to  the  Tertiary 
division,  day  has  succeeded  day,  and  season  has  followed 
season,  without  any  age  of  chaos  to  check  the  course  of 
life.  It  says  further,  that  though  the  mammoth  and 
wild  beasts  of  the  Pleistocene  age  have  ceased  to  exist, the 
descendants  of  their  feebler  contemporaries,  such  as  the 
badger,  wild  cat,  and  red  deer  still  live;  and  that  they 
roamed  under  trees  whose  species  are  still  on  earth — 
such  as  the  Scotch  fir,  common  birch  and  Norwegian 
spruce.  In  brief,  its  unvarying  testimony  is,  that,  so 
far  as  its  raime  of  vision  extends,  from  the  remotest 
period  of  the  inorganic,  and  specially  from  the  first  ob- 
served manifestations  of  animal  life — the  lowest  in  the 
oeolocric  aws — from  the  Amseboid  stage  up  to  the 
present  higlily  organized  structures,  the  crown  of  which 
is  man,  notliing  has  disturbed  the  line  of  succession. 
The  continuity  of  plan  and  design  has  been  one  and  un- 
broken. There  is  advance,  but  no  break.  We  are  not 
in  a different  system,  but  in  an  advanced  stage  of  the 
same  system.  And  throughout  tliat  system  it  finds  no 


THE  HOLY  LIFE. 


247 


evidence  tliat  cliaos  ever  existed,  or  that  God  created 
matter  in  a chaotic  mass,  and  then  reduced  the  chaos  to 
order,  or  out  of  chaos  donned  the  earth.  If  any  chaotic 
period  ever  existed  it  must,  it  says,  have  been  anterior 
to  the  existing  system,  the  one  of  which  it  treats. 

But  while  this  continuity  of  law  forbids  the  idea  of 
the  reduction  to  order  of  things  out  of  chaos — in  the 
meaning  commonly  attached  to  that  word  by  commen- 
tators on  Gen.  i,  2 — yet  it  does  not  forbid  the  idea  of  a 
desolation,  as  connected  with  the  onward  movement. 
This,  the  continuity  of  law  embraces,  as,  for  instance,  the 
Noachian  deluge.  All  geologic  history  recognizes  that 
there  was  a time  anterior  to  the  present  system  when 
life  did  not  exist,  when  there  was  only  dead  matter. 
Further,  it  is  full  of  the  beginnings  and  ends  of  species, 
and  says  that  no  less  than  twenty  seven  distinct  crea- 
tions and  catastrophies  have  occurred.  And  further,  the 
continuous  chain  of  animal  existence  is  not  fully  shown. 
Eminent  naturalists,  among  them  Agassiz,  hold  to  the 
opinion  that  fossil  and  living  species  are  not  identical, 
but  only  closely  related.*  No  remains  of  the  present 
existing  animals  and  vegetables,  nor  any  trace  of  the 
cereals  which  constitute  the  staff  of  life,  nor  of  the 
plants  which  yield  perfume,  oil  or  wine,  are  found  in 
the  fossiliferous  rocks,  at  least  below  the  Tertiary.  Few 
fishes,  reptiles  or  birds  of  the  present  era  are  known, 
from  any  discovery  of  fossils,  to  have  existed  in  the  post- 
Tertiary. -j*  And  the  fossil  birds  and  mammals  of  the 


["El.  of  Gcol.  pg.  340.] 
[fMauual  of  Geology,  pg.  576.] 


248 


THE  HOLY  LIFE. 


alluvial  period  belong  to  extinct  species,  and  often  to 
extinct  genera.*  These,  and  similar  testimonies,  indi- 
cate that,  between  the  termination  of  the  Tertiary  per- 
iod and  the  commencement  of  human  history,  there  was 
a general  extinction  of  the  animal  forms  belonging  to 
the  Pre- Adamite  earth,  and  so  a complete  break  in  the 
animal  history.  The  extermination  of  species  was,  in 
general,  due  to  catastrophies.  Hence,  a universal  ex- 
tinction implies  a universal  catastrophe.  And  the  pres- 
ence of  drift  and  striae,  found  everywhei>e  upon  the 
rocks  at  the  surface,  sustains  the  conclusion  that  some 
great  'cataclysm  closed  the  Pre- Adamite  period  with 
universal  wreck.  And  as  in  every  instance  in  the  geo- 
logical ages,universal  extinctions  were  succeeded  by  abun- 
dant plant  and  animal  creations  which  took  the  places 
of  those  destroyed,  and  the  two  periods  were  joined  by 
a greater  or  less  number  of  connecting  links,  so  was  it 
now.  Certain  vegetable  productions,  such  as  the  birch, 
the  fir, the  spruce,commoii  to  remote  Pre- Adamite  periods 
and  to  the  present  earth,  were  carried  through  the  deso- 
lation, in  their  seeds  buried  in  the  soil,  and  these  seeds 
felt  the  quickening  power  of  the  word,  spoken  of  in  verse 
11.+  And  as  for  the  origination  of  life  subsequently, 
BO  for  its  origination  anteriorly  to  the  state,  it  must 
have  come  from  a Life  outside  of  earth. 

Both  facts  therefore — the  continuity  of  law  and  the 
breaks — hold  good.  And  since  verse  two  describes  a 
catastrophe,  it  proclaims  a break — not  the  result  of  crea- 
tion, but  of  some  disturbing  cause.  The  verse  belongs 
not  to  the  condition  of  things  given  us  in  verse  one,  as 
we  have  seen.  Nor  yet  to  the  condition  of  things 
spoken  of  in,  and  onward  from  verse  3.  It  tells  of  some- 
thing distinct  from,  yet  connected  with  both  the  past 
and  future.  And  this  suggestion  is  sustained  by  the 

|*El.  of  Geol,  pg.  342.] 

[fThe  great  longevity  of  seeds  is  a well-establislied  fact.] 


THE  HOLY  LIFE. 


249 


position  of  the  Hebrew  noun  haauretz  earth.  First, 
the  conjunction  ve  attaches  this  noun,  and  not  the  verb, 
to  the  preceding  sentence.  It  is  therefore  a connection 
ot  objects  in  space,  and  not  of  events  in  time.  This 
sentence  does  not,  therefore,  necessarily  stand  connected, 
in  point  of  time,  with  the  preceding  one.  To  intimate 
this  sequence  in  time  the  conjunction  ve  must  have 
been  prefixed  to  the  verb,  so  as  to  read,  then  was,  &c.|| 
Secondly,  the  noun,  haauretz^  earth  stands  before  the 
verb.  This  makes  it  emphatic.  The  heavens  and  earth, 
as  created,  were  in  order.  But*  the  earth  heoame  tohu 
vabohu.  So  is  the  verb  translated  in  Gen.  xix,  26,  and 
here  also,  by  Dathe,  Bush,  and  by  the  eminent  Hebrew 
scholar,  Dr.  McCaul,  of  King’s  College,  London,  j*  Dr. 
Murphy  {in  loco)  translates  the  phrase  thus.  And  the 
earth  had  become  a waste  and  a void.  And  he  adds, 
“the  verb  in  tliis  sentence  describes  the  perfect  state  of 
an  event.’’  It  was  a completed  desolation;  and  it  was 
surrounded  by  a roaring  deep  of  waters  {tehom)  upon 
the  face  of  which  darkness  was.  The  earth  in  the  tohu 
hohu  condition  was  enclosed  in  a chaotic  mass  of  turbid 
waters,  and  these  were  surrounded  by  a local  darkness. 

These  words,  it  is  commonly  said,  describes  the  mat- 
ter which  God  created,  and  out  of  which  He  made  the 
present  order  of  things,  as  a chaos.  Heathenism,  which 
had  lost  all  belief  in  the  living,  personal  God,  regarded 
matter  as  uncreated  chaos.  The  cosmogonies  of  Greek 
and  Rome,  derived,  perhaps,  from  the  Chald9ean;j;  tauglit 
that  the  Universe  sprang  from  chaos.  This,  Hesiod 
describes  as  “the  yawning  and  void  receptacle  for  created 

[II  Murphy,  in  loco.'] 

[*Kurtz,  in  “The  Old  Covenant’'  says  there  is  not,  Taylor 
Lewis,  in  Lange  on  Gen.,  says  there  is,  abundant  reason  for  trans- 
lating vav  by  hut.] 

[fAids  to  Faitli.] 

ifFor  the  Ciialduean  cosmogony  see  Smith’s  Chalda^an  Genesis.] 


250 


THE  HOLY  LIFE. 


matter.’’  And  Ovid  says  that  ^‘tliere  was  but  one  ap^ 
pearance  of  nature  throughout  the  world.”  This  was 
an  uninformed,  confused  bulk  wliich  they  called  chaos.”^ 
This  was  the  popular  belief  of  heathendom.  And  it  has 
passed  over  into  our  Christian  belief,  as  the  generally 
accepted  meaning  of  the  words. 

But  Fuerstjiii  his  Lexicon,  gives,not  chaos,  but  ^^ruin” 
‘‘deeohition,”  as  the  meaning  of  toliu^  and  “emptiness” 
as  the  meaning  of  hohu.  With  this  Gesenius  agrees. 
And  this  is  the  meaning  required  by  the  context  in  the 
passages  wliere  the  words  occur.  Toliu  is  used  in  Deut. 
NXKii,  10,  Job.  xii,  24,  Ps.  cvli,  40,  to  describe  a des- 
olate, trackless  j)lace;  in  Is.  xli,  27,  xliv,  9,  to  describe 
the  confusion  and  nothingness  of  idolatry;  in  Is.  xxiv, 
10,  to  describe  the  confusion  caused  by  drunkenness; 
and  in  Is.  xxxiv,  11,  (line  oi  tohu^  confusion^  and 
plummit  of  vaboliu^  emptiness)  to  describe  the  ruin 
wrought  upon  Idumaea.  In  the  last  two  places  it  des- 
cribes confusion  succeeding  a former  state  of  order  and 
fi'uitfulness,  and  of  life;  and  in  the  last  one  the  positive 
and  punitive  confusion  and  desolation  of  a city,  conse- 
quences resulting  from  the  sure  judgment  of  God.  And 
if  tlie  words  in  Genesis  contain  the  root-ideas,  we  can, 
from  these  passages  see  what  those  ideas  are.  They  ex- 
press the  idea,  not  of  a lower  stage  of  development, 
nor  of  the  mere  absence  of  life,  or  of  formative  princi- 
])les,  but  of  destruction.  And  if  the  writer  wished  to 
Convey  the  idea  of  the  ruin  of  a beautiful  order  of 
things  in  a former  world,  by  a catastrophe,  the  conse- 
quence of  a divine  judgment,  these  are  the  very  words 
lie  would  use  to  express  it.  The  earth  had  been  fair 
and  fruitful.  It  now  was  a desolation,  and  empty  of 
life.  And  this  condition  was  caused  by  some  penal 
catastrophe.  This  is  the  idea  in  the  Chaldee  Yersion — 


[§Mctem  1,  09.] 


THE  HOLY  LIFE. 


251 


‘^desert  and  empty” — and  in  the  Septnagint — ^invisi- 
ble” (because  covered  with  darkness),  ‘‘and  confused.” 
And  is  it  not  the  one  suggested  by  the  six-days’  creation, 
and  by  the  previous  motions  of  The  Spirit, neither  of  which 
facts  would  have  occurred, had  there  not  been  a necessity  for 
the  same.  And  further, is  it  not  included  in  the  statement 
in  lleb.xi,3,“the  worlds  were  formed  by  the  word  of  God” 
— tons  aioones^  the  worlds  as  designated  by  its  ages, 
hateertisthai  was  restored  &c?  Liddell  and  Scott  give, 
as  the  meaning  of  the  verb,  “to  repair,”  “to  put  into 
order.”  And  this  is  its  meaning  in  Matt,  iv,  21;  Mk. 
i,  19.  The  writer’s  use  of  this  verb  shows  that  he  rec- 
ognized that  the  earth,  as  a time- world,  needed,  at  the 
time  to  which  he  refers,  repairing.  And  this  implies 
not  original  materials  out  of  which  to  construct,  but  a 
construction  in  ruin,  and  needing  repair.  The  earth, 
the  original  construction  of  which  he  had  mentioned  in  i,2, 
(Hebrews)  had,  he  intimates,  undergone  such  a change 
that  it  needed  restoration.  And  this  restoration  was  ef- 
fected by  the  word  of  God. 

Over  this  ruin  rolled  tehom^  a roaring^  devastating 
flood.  The  seas  had  burst  their  barriers,  designed, 
when  earth  was  formed,  to  restrain  them  (Job.  xxxiii, 
11,  Prov.  viii,  27),  and  which  are  only  passed  when 
God  calls  them  forth  as  His  instruments  in  judgment  ;and 
nature  revolts  against  man  (Gen.  vii,  11;  viii,  2).  This 
flood,  which,  laden  with  the  wrecks  of  the  former  world 
covered  the  earth,  was  itself  overspread  by  a pall  of  the 
densest  darkness.  This  was  not  night,  for  night,  for 
the  present  earth,  came  in  with  the  day,  but  that  dark- 


252 


THE  HOLY  LIFE. 


ness  from  which  the  Creator  subsequently  divided  the 
liglit — perhaps  a creative  (Ts.  xlv,  7) — and  a part  of  the 
judgment  upon  the  earth.  It  was  not  a darkness  over 
the  sun — which  will  be  hereafter  darkened  (Joel,  ii,  28- 
32;  Mk.  xiii,  23;  Acts  ii,  20  &c.).  Let  the  reader  re- 
call, that  the  Hebrew  word  for  ^^great  spaces” — ‘‘the 
heavens”and“heaven  of  heavens” — like  the  word  for  OTeat 
“time-pluralities” — “the  clams”  and  “olam  of  olains” — , 
and  like  the  word  for  “life” — “lives, ’’denoting  a plurality 
of  life* — indicate  very  clearly,  when  brought  together, 
the  abundance  of  worlds,  and  of  life  in  the  “great  spaces” 
and  “times”  preceeding  the  tohu  condition:  and  let  him 
further  reflect  that  organisms,  hence,  must  have  been 
in  those  worlds,  and  so  on  our  earth — for,  so  far  as  we 
know,  life,  except  in  the  Creator,  who  is  Pure  Spirit^ 
is  connected  only  with  organisms:  and  let  him  also 
note  that  the  activities  of  life  imply  the  shining  of 
suns;  let  him  bring  all  these  facts  together,  and  he  will 
be  ready  to  admit  that  the  darkness,  here  spoken  of,  was 
not  over  the  sun,  but  upon,  and  over  the  earth.  It  came 
from  terrestrial,  not  celestial,  causes.  Science  shows 
that  tlie  temperature  of  the  earth’s  surface,  when  mol- 
ten, was  above  2000  degrees,  Fahrenheit.  As  a conse- 
quence, the  waters,  equivalent  in  volume  to  a layer  of 
water  a thousand  feet  deep  over  the  whole  earth’s  sur- 
face, must  have  been  a vaporous  envelope  of  great  den- 
sity and  thickness.  Add  to  this  the  commingling  of 
land  and  water,  and  of  the  waters  above  and  below  the 
firmament,  the  agitation  of  the  tides  and  currents,  the 


[*See  pg.  240.] 


THE  HOLY  LIFE. 


253 


upheaval  of  the  sea,  and  the  subsidence  of  the  land,  the 
smoke  and  steam  of  submerged  volcanoes,  and  the  evap- 
oration by  the  sun  of  the  waters  of  the  raging,  roaring 
abyss,  and  he  will  see  that  all  this  formed  a vast  mass  of 
blackest  cloud3,and  of  heaviest  vapors,wrapping  the  earth 
in  the  densest  atmosphere.  It  spun  on  its  own  axis,  and 
revolved  around  the  sun  as  it  had  done  before.  But  to 
the  earth  the  sun  was  an  entirely  extinguished  star.  Not 
one  ray  pierced  the  gloom.  His  most  powerful  beams 
struggled  in  vain  to  penetrate  the  black,  dense  darkness 
spread  over  every  part  of  the  violently  agitated  waters. 
Earth  revolved  on  its  orbit  and  axis,  a watery,  lifeless, 
featureless  desolation,  a huge  world  in  ruins,  held  fast  in 
the  chains  of  impenetrable  darkness.  And  it  is  to  this 
epoch  in  its  history,  perhaps, that  Isaiah  refers,  using  it  as 
a type  of  the  desolation  coming  over  Judah  and  Jerusa- 
lem (l8.iv,13-27).  The  mind  shudders  as  it  contemplates 
the  awful  scene.  It  shrinks  from  the  thought  that  such 
a condition  of  things  could  have  been  the  result  of  the 
creative  energy  of  God.  And  in  thus  shrinking  it  finds 
relief,  in  resting  upon  the  statement  ^‘Thus  saith  the 
Lord  that  created  the  heavens,  God  that  formed  the 
earth,  and  made  it;  He  hath  established  it.  He  created 
it  not  toliu^  a desolation\  He  formed  it  to  be  inhabited’’ 
(Is.  xlv,  18).  And  who  can  say  that  it  was  not  inhab- 
ited by  Pre- Adamites  long  before  this  desolation  came 
upon  it.* 

[^Sir  William  Ilershell  states  that  “the  atoms,  of  which  th© 
earth  has  been  built  up,  bear  the  distinct  marks  of  having  been 
manufactured  and  prepared  for  their  present  use.”  This  fact,  if 
established,  agrees  well  with  what  has  been  advanced  above.  .Amd 


254 


THE  HOLY  LIFE. 


The  tohu  condition  being  one  of  ruin,  two  causes 
must  have  been  concerned  in  effecting  it;  one  physical, 
the  other  moral,  and  this  one  the  real,  and  a most  suflS 
cient  ground  for  a judgment  so  appalling. 

What  was  the  physical  cause?  Geology  makes  known 
two  classes  of  rocks,  the  igneous,  and  the  aqueous. 
The  former  have  neither  fossils  nor  stratification. 
These  are  the  older,  and  point  to  a period  when  the 
earth  was  a molten  sphere,  as  hot,  perhaps,  and  lumin- 
ous, as  the  sun  is  now.  The  latter  lie  in  strata,  con- 
tain, nearly  all  of  them,  fossils  of  fishes,  and  in  their 
formation  resemble  the  beds  being  deposited  by  water 
at  the  present  time.  These  facts  show  that  they  are 
aqueous  in  their  origin. 

Geology  further  shows  that  the  subsidence  of  the  dry 
land,  or  the  elevation  of  the  ocean-bed  only  a few  hun- 
dred feet,  which  would  be  attended  by  a corresponding 
depression  of  the  lancl,would  cause  such  a submergence  of 
the  contents,  as  to  reduce  earth  to  the  condition  described 
in  verse  two.  And  to  this  destruction.  Job,  we  think, 
refers  (xxxviii,  8-11).  From  verse  twelve  onward  he 
gives  us  a description  of  the  phenomena  of  the  present 
inorganic  world,  lienee  verses  8-11  must  give  a descrip- 
tion of  what  proceeded  the  present  state.  Yerses  4 6 
S]>eak  of  the  laying  of  the  foundation  of  the  present 
earth  so  solidly  that  the  superstructure  will  stand  as 
Imilt  up.  Tiiat  work  awakened  the  most  intense  glad- 

sn  also  does  tlie  first  clear  view  wliicli  geology  gets  of  tlie  eartli, 
“a  globe  of  matter,  Iluid  with  intens  e heat,  spinning  on  its  own 
avis,  and  revolving  around  tlie  sun,  and  whose  waters  could  only 
liave  (existed  as  a dense  curtain  of  steam.”  Essays  and  Reviews  j)g. 
214,  Eng.  Ed.J 


THE  HOLY  LIFE. 


255 


ness:  “the  mornincr  stars  sano;  tooretlier,  and  all  the 
sons  of  God  shouted  for  joy.”*  This  joy,  evidently 
was  most  peculiar  and  expressive.  They  were  familiar 
with  the  genesis  of  worlds.  And  this  joy  is  too  unique 
and  strong, to  allow  us  to  suppose  it  was  merely  joy  at  the 
birth  of  one  world.  But  on  the  supposition  that  it  was 
orladness  at  seeiim  the  reconstruction  of  a world  ruined 

o o 

by  sin,  that  it  might  not  only  start  upon  its  stately 
course  in  pristine  purity  and  beauty,  but  that  it  might 
also  be  the  place  for  the  settlement  of  questions  sin 
premely  important  to  the  Universe — on  that  supposition 
we  can  see  a just  proportion  between  the  fact  and  this 
outburst  of  exultant  song.  These  verses,  10,  11,  tell  us 
how  this  restoration  was  effected.  It  was  by  God’s 
breaking  up  for  the  sea  his  decreed  places, putting  the 
waters  into  them,  setting  bars  and  doors,  and  saying, 
“here  shall  thy  proud  waves  be  stayed,”  i,  e.y  limited. 
This  summary  of  God’s  action  concerning  the  waters 
implies  that  they  had  previously  broken  througli  their 
barriers.  And  this  is  expressly  said  in  verses  eight  and 
nine:  “the  sea  break  forth  as  if  it  had  issued  from  the 
womb.”  And  these  waters  could  not  possibly  be  those 
of  the  third  creative  day.  For  of  them  God  says,  “I 
made  the  cloud  the  garment  thereof,  and  thick  darkness 
a swaddling  band  for  it.”  But  by  the  time  of  Gen.  i,C), 
the  darkness  had  all  disappeared.  No  darkness  save 

[*“The  sons  of  Jehovali”  are  the  recipients  and  vehicles  of  J lis 
redeeming  mercy.  Ex.  iv,  22,  c’^ic.  But  “the  sons  of  Elohim”  are 
those  who  are  the  media  of  the  attril)iites  of  Elohim,  t,  of  God  as 
fulness,  and  the  source  of  life,  power,  hlcvsedness,  holiness,  glory. 
They  are  the  angels  who  are  mess<‘ngers  of  Elohim.  Job  i,  G,  ii,  1, 
Ps.  xxix,  1,  xxxix,  0,  ciii,  21.] 


256 


THE  HOLY  LIFE. 


that  spoken  of  in  Gen.  i,  2,  can  correspond  with  this 
description,  and  the  bursting  forth  of  these  waters  must 
be  something  anterior  to  this  darkness.  The  words 
suit  well  a description  of  the  destruction  of  the  earth  by 
waters  which  were  covered  over  by  dense  darkness,  sub- 
sequently to  their  bursting  forth  from  their  appointed 
bounds,  and  anteriorly  to  the  shutting  up  of  the  sea  with 
bars  and  doors  in  its  decreed  place. 

Does  not  the  Psalmest  (in  civ,  5-9)  refer  to  the  same 
catastrophe?  In  verses  ten  and  eleven,  he  evidently 
speaks  of  the  waters  as  they  belong  to  the  present 
earth.  They  were  once  destructive,  (vs.  9).  The  pro- 
cess of  their  subsidence  by  undulations  among  the  hills 
and  valleys,  is  given  in  verses  10,13.  They  were  ar- 
rested in  their  destructive  course  by  God’s  rebuke.  (Ps. 
lxxv,6.  Is.  1,  2).  At  the  voice  of  His  thunder  they 
hasted  away.  Up  by  the  mountains,  down  by  the  val- 
leys they  went  to  the  place  founded  for  them.  (vss.  7,8.) 
There,  they  were  set  in  impassible  bounds,  that  they 
might  not  turn  again  to  cover  the  earth,  (vs.  9)  — a 
statement  which  corresponds  to  that  one  in  Job.  This 
description  of  the  subsidence  of  the  waters  is  preceded 
by  a statement  of  the  extent  of  their  destructive  force: 
“Thou  coverest  (hadst  covered  it,)  the  earth,  with  the 
deep  as  with  a garment;  the  waters  stood  above*  the 

[*Who  laid  the  foundation  of  the  earth 
That  it  should  not  be  moved  forever. 

Thou  coveredst  it  with  the  deep  as  with  a vesture; 

The  waters  stood  above  the  mountains, 

At  Thy  rebuke  they  fled  ; 

At  the  voice  of  Thy  thunder  they  hasted  away; 

They  went  up  by  the  mountains,  they  went  down  by  the  valleys, 
Unto  the  place  which  Thou  hadst  founded  for  them. 

Thou  hast  set  a bound  tliat  they  not  pass  over, 

That  they  turn  not  again  to  cover  the  earth.  (R.  V.)] 


THE  HOLY  LIFE. 


257 


mountains,  (vs.  6).  The  Psalmist  is  speaking  of  the 
genesis  of  things,  and  to  no  part  of  tlie  creative  epoch 
can  this  word  apply  except  to  the  toliu  condition.  At 
that  period,  then,  mountains  were  on  the  earth.  Over 
them,  and  over  every  part  of  it,  the  waters  flowed.  And 
since  this  occurred  previously  to  the  facts  given  in 
verses  7-9,  and  since  these  belong  to,  that  must  have 
preceded,  the  six  creative  days.  The  inferences  seem 
clear,  (a)  that  the  toliu  conditiom  was  not  chaos  in  the 
usual  acceptation  of  that  term,  and  (b)  that  vast  ages  had 
already  passed — as  the  existence  of  mountains  show — 
when  the  Lord  set  impassible  barriers  to  the  destruc- 
tive force  of  the  seas,  and  put  the  earth  into  that  con- 
dition in  which  the  Personal,  formative  Power,  The 
Spirit,  could  move  upon  the  face  of  the  waters. 

Does  not  Prov.  viii,  29  give  us  an  intimation  of  the 
same  fact?  Wisdom,  ^.,  The  Word,  Jn.  i,  1-3,  who 
was  with  The  Creator  while  preparing  the  earth  as  a 
habitation  for  man,  speaks  of  the  time  when  “He  gave 
the  sea  Ilis  decree,  that  the  waters  should  not  pass  Ilis 
commandment;  and  when  He  appointed  the  founda- 
tions of  the  earth.”  And  that,  as  do  Job  and  the  Psalm- 
ist, He,  in  this  verse,  refers  to  a period  anterior  to  Gen- 
esis i,  6,  seems  apparent  from  this,  that  in  this  no  subsid- 
ence of  the  waters  is  spoken  of,  but  only  the  separation 
of  the  waters  above  from  those  under  the  firmament — a 
phenomenon  which  belongs  to  the  present  cosmical  or- 
der. 

And  Peter — so  his  words  in  2 Epis.  iii,  5,  6,  read  to 
us — states  that  that  catastroj)he  was  caused  by  water: 


258 


THE  HOLY  LIEE. 


tlie  word  of  the  Lord,”  and  not  by  a fortuitious 
concurrence  of  atoms,  “heavens  were  from  of  old, 
{ekpalai)  \ and  an  eartli  {ouranoi  and  gee  are  without  the 
article)  sunestoosa^  standing  together^^  i.  not  broken 
into  pieces,  but  formed  compacted,  “out  of  the  water, 
and,  by  or  amidst  (B.  Y.)  “water”;  by  which  (di^ 

oon^  plural)  i,  e.^  by  the  waters,  the  world  that  then  was, 
being  overflowed  (katahlustheis^  being  closed  down^  or 
around^  completely)  with  water,  perished.”  The  world 
was  deluged  by  the  waters  out  of  which  it  had  arisen, 
unitincr  with  the  waters  from  the  heavens.  This  is  shown 
by  the  plural,  di^  oon.  It  was  the  coming  together  of 
the  waters  from  the  heavens  and  earth.  All  earth’s  in- 
habitaiits  and  its  then  existing  order  were  destroyed. 
The  apostle’s  object  is  *to  show  that  the  present  uni- 
formity of  order  is  not  to  last  forever.  By  the  same 
word  that  created  the  heavens  and  earth  are  they  kept  in 
store,  reserved  unto  Are.  And  he  proves  the  certainty  of 
this  disturbance  of  nature’s  order  by  Are,  by  the  fact 
that  the  previous  order  was  interrupted  by  water.  An 
eiirtli  was  overwhelmed  by  it.  That  earth  he  contrasts 
with  the  one  now  existinor.  Hence  it  must  have  ex- 
isted  previously.  As  in  that  eartli  the  order  was,  so  in 
this  eartli  the  order  will  be,  interrupted.  The  destruc- 
t ion,  then,  by  water  of  which  he  speaks  cannot  be  that  one 
(paused  by  the  Noachian  flood.  For  lie  had  just  alluded 
to  that,  and  in  very  different  term — “spared  not  the 
old  world,  bringing  in  the  flood  upon  the  world  of  the 
ungodly”  (ii,  5) — and  that  flood  was  not  such  a derang- 
ment  of  the  cosmical  order,  as  to  furnish  a parallel  to 


TUE  HOLY  LIFE. 


259 


the  future  destruction  by  fire.  In  the  Noachian  flood 
the  destruction  was  of  ‘‘the  world  of  the  ungodly,”  but 
in  this  destruction,  it  was  an  earth  itself  that  perished, 
lie  speaks  of  two  conditions  of  an  earth;  (a)  ^^standing 
out  of  the  water,”  that  is, a fit  habitation;  and  (b)  so  over- 
whelmed by  the  water  as  to  be  itselt  destroyed;  that  is, 
its  order  overthrown,  and  it  reduced  to  atohu  vohu,i.^., 
completely  desolate, condition,  and  witliout  inhabitant. 
And  this  destruction  must  have  antedated  the  existing  or- 
der. For  with  this  order  geology  is  familiar,  and,  as  we 
have  already  seen,  it  declares  that  no  such  destruction, 
and  no  sucli  tohu  condition  could  have  possibly  been, 
since  the  present  order  began. 

Back  of  the  physical  there  must  have  been  a moral 
cause  sufflciently  weighty  to  justify  so  appalling  a ca^ 
tastrophe.  The  Noachian  flood  fell  upon  the  antedilu- 
vians because  of  their  sin.  The  destruction  by  fire,  yet 
to  come  upon  the  present  heavens  and  earth,  is  con- 
nected with  the  day  of  judgment,  and  perdition  of  un- 
godly men  (2  Pet.  iii,  3).  And  analogy  suggests  that 
the  destruction  of  the  Pre- Adamite  earth  was  because  of 
sin.  It  is  the  only  cause  of  ruin  and  death  recognized  in 
the  Bible.  That  Book  gives  no  intimation  of  death,  as  to 
saints,  in  the  millennial age,nor  in  the  period  between 
the  beginning  of  the  Hexahemeron  and  the  fall  of  man. 
Death  could  not  be  in  a creation  where  God  affixed  it 
as  a punisliment  for  sin,  where  He  pronounced  all  very 
good,  and  where  man  and  the  animals  fed — as  they  will 
again,  wlien  the  primeval  blessing  comes  back 
with  the  restitution  of  all  things,  (Is.  xi,  6-9; — upon 


260 


THE  HOLY  LIFE. 


vegetable  food  (Gen.  i,  30).^  And  the  change  in  ani- 
mals, whereby  they  become  flesh  eating  and  destructive, 
is  easily  disceriiable  from  their  relation  to  man,  who 
brouglit  sin  and  death  into  all  the  present  cosmical  re- 
lations. It  is  true  that  the  Bible  no  where  says  tliat  ani- 
mals would  not  have  died  had  not  man  sinned.  But 
such  is  the  implication  in  Rom.  viii,  28,  29.  Death  en- 
tered by  sin  into  the  present  earth.  But  it  is  most  cer- 
tain that  in  the  Pre- Adamite  earth,  during  the  geologi- 
cal ages,the  animal  creation  exhibited  exactly  the  present 
state  of  war.  There  were,  then,  animals  with  formidable 
weapons  exquisitely  constructed  to  kill,  and  whose  food 
was  prey.  And  there  were,  then,  otlier  animals  whose  de- 
fensive armor  was  admirably  constructed  to  enable  them 
to  escape  destruction.  In  those  ages  death  reigned  su- 
preme over  all  life.  In  tlie period  between  Gen.  i.  Sand 
the  Fall  of  man  there  was  no  sin,  no  suffering,  no  sor- 
row, no  state  of  war,  no  death.  The  present  condition  of 
things  is  the  result  of  sin.  It  seems  therefore,  a just  con- 
clusion, that  the  war  and  death  in  the  Pre- Adamite  earth 
entered  there  in  the  same  way.  The  existence  of  death 
now,  so  then,  is  proof  of  the  then  existence  of  sin. 
And  the  desolation  suggests  the  same.  The  roaring 
deep  recalls  the  raging  waters,  mayim^  out  of  which 

[♦According  to  a well-estal>lished  doctrine  of  science  called 
the  law  of  Variation,  a change  in  an  animal's  surroundings  will 
cause  it  to  change.  By  its  attempts  to  adjust  itself  to  its  new  con- 
ditions, a true  ])hysiological  change  is  gradually  wrought  witliin 
its  organism — the  generic  organization  remaining  the  same.  The 
ponies  in  tlie  island  of  Iceland  feed  on  fish.  The  form  and 
iiahits  of  dogs  run  wild,  undergo  great  changes.  The  stomach 
of  a sea-gull,  normally  adapted  to  a fish  diet,  was  so  changed, 
organically,  l)y  the  bird’s  being  confined  to  a grain  diet,  as  to  re- 
semble the  gizzard  of  an  ordinary  grain-feeder.  Drummond,  Nat 
Law  in  8pir.  Worlds  pg.  258.] 


THE  HOLY  LIFE. 


261 


hostile  powers  arise  (Dan.  viii,  3,  Kev.  xiii,  1).  And 
the  desolation,  emptiness,  raging  deep,  and  darkness 
correspond  to  “the  kingdom  of  darkness,”  whose  spirits 
are  in  rebellion  against  God.  Sin  came  into  our  earth 
by  the  fall  of  its  head.  It  muse  then,  analogy  suggests, 
have  entered  into  the  former  earth  in  the  same  way. 
And  the  Scriptures  constantly  affirm  the  existance  of 
a superhuman  being,  a wicked  spirit  who  stands  con- 
nected in  a causative  relation  with  Adam’s  fall.  This 
being  must  have  been  on  earth  previously  to  this  suc- 
cessful assault;  and  to  be  here  of  right,  he  must  have 
sustained  a cosmical  relation  to  earth.  And  this  rela- 
tion must  have  antedated  the  six  daysV  creation.  For 
the  supposition  is  too  monstrous  to  be  entertained, 
either  that  any  principle  which,  in  its  original  nature,  is 
wicked,  and  hostile  to  God,  was  a part  of,  or  had  room 
in  a creation,  every  development  of  the  life  of  which 
in  its  creatures,  is  a divine  blessing;  or,  that  the  good 
Creator  would  have  allowed  a wicked  spirit  from  an- 
other world  to  thrust  himself,  insolently  and  violently, 
and  without  a shadow  of  right,  into  the  fair  earth,  to 
ruin  it,  and  its  inhabitants.  He  is  here  now  by  right 
of  conquest — as  is  seen  in  the  “I  will  put  enmity  &c.” 
And  this  right  he  will  hold  until  a stronger  that  he 
dispossesses  him  by  ethical  victories.  He  must  have 
been  here  by  another  right  before  this  period.  To  that 
ante-conquest  period  must  he  have  referred  in  his,  “for 
that  was  delivered  unto  me  &c.”  This  right  to  be  here, 
and  this  delegated  authority  to  rule  over  earth  and  its 
inhabitants^  must  have  been  on  and  over  the  Pre-Adain- 


262 


THE  HOLY  LIFE. 


ite  earth.  lie  is  a creature.  Creation  implies  the  idea 
of  time  and  locality.  Being  by  creation  an  angel,  he 
had  the  same  nature  and  destiny  as  other  angels.  His 
dwelling  place  then  must  have  been  similar  to, resem- 
bled other  worlds  ruled  over  by  other  angels.  As  they 
had  other  worlds  he  had  this.  He  could  not  have  been 
permanently  connected  with,  had  he  not  been  originally 
placed  on,  earth.  And  since  the  first  human  sin  must 
be  referred  back  to  him,  the  tempting  spirit,  we  are 
shut  in  to  these  conclusions:  (a)  that  sin  was  originally 
committed  in  the  Pre- Adamite  earth, by  that  spirit  which 
was  its  head;  (b)  that  it  was  committed  by  him,  when, 
and  as  its  head,  exercising  a sovereignty  which  had  been 
conferred;  and  (c)  that  as  the  sin  of  man,  as  the  headot 
his  earth  brought  ruin  in  and  on  his  habitation,  so  the 
sin  of  this  spirit  brought  sin  in,  and  ruin  on  his  earth, 
a ruin  in  which  all  creatures  subordinated  to  him  shared, 
and  a ruin  so  much  greater  than  that  which  came  upon 
the  Adamite  earth,  as  his  sin  was  greater  than  Adam’s. 
This  is  the  ruin  described  in  verse  two.  Throuo^h  that 
long  and  cheerless  period  while  darkness  was  on  the  face 
of  the  deep,  he  and  the  disembodied  spirits,  his  subor- 
dinates, had  vitality,  but  not  life  in  the  profound  Scrip- 
tural conception  of  that  term.  And  he,  at  least,  would 
notice,  wdthout  knowing  their  cause,  those  first  move- 
ments which  followed  The  Spirit’s  action,  and  were  the 
beccinninirs  of  the  life  of  and  on  the  new  earth. 

And  now  we  ask  the  reader  to  turn  to  a passage 
w'hich  we  would  submit  to  his  consideration,  as  shedding 
light  upon  this  subject.  It  is  Ezek.  xxviii,  11-19.  It 


THE  HOLY  LIFE. 


263 


will  be  well  for  him  to  read  over  the  whole  chapter. 
AVe  give  the  passage,  asking  the  reader  to  bear  in  mind, 
that  in  the  Hebrew  text  of  verse  13,  all  the  tenses  are 
the  same,  the  simple  past  tense,  and  that  they  should 
have  been  so  translated;  ‘Hhou  wast  in  Eden,”  ^Hhou 
wast  the  anointed  cherub,”  “1  did  set  thee.”  ^‘Son  of 
man,  take  up  a lamentation  upon  the  king  of  Tyrus, 
and  say  unto  him:  Thus  saith  the  Lord  God,  Thou  seal- 
est  (didst  seal)  up  the  sum,  full  of  wisdom,  and  perfect 
in  beauty.  Thou  wast  (Heb.)  in  Eden,  the  garden  of 
God:  every  precious  stone  was  thy  covering,  the  sar- 
dius,  topaz,  and  the  diamond,  the  beryl,  the  onyx,  and 
the  jasper,  the  sapphire,  the  emerald  and  the  carbuncle, 
and  gold:  the  workmanship  of  thy  tabrets  and  of  thy 
pipes  was  prepared  in  thee  in  the  day  that  thou 
wast  created,  Thou  wast  the  anointed  cherub 

that  covereth;  and  I have  set  thee  so:  thou  wast  upon 
the  holy  mountain  of  God:  thou  didst  (Heb.)  walk  up 
and  down  in  the  stones  of  fire.  Thou  wast  perfect  in 
thy  ways  from  the  day  that  thou  wast  created  till  ini- 
quity was  found  in  thee.” 

<T>y  the  multitudes  of  thy  merchandise,  (better,  sland- 
ders).^  they  filled  the  midst  of  thee  with  violence,  and 
thou  didst  sin:  therefore  I will  cast  thee  as  profane  out 
of  the  mountain  of  God,  and  I will  destroy  thee,  O cov- 
eriim  cherub,  from  the  midst  of  the  stones  of  fire. 
Thine  heart  was  lifted  up  because  of  thy  beauty;  thou 
didst  corrupt  thy  wisdom  by  reason  of  thy  brightness: 

[*Thcre  is  good  ground  for  connecting  the  idea  of  slander 
with  the  root  rachal^  The  noun  rokel  is  rendered‘‘tale  bearing, ’’four 
times,  and  slander,  two  times.  B.  Douglass  Esq. 


264 


THE  HOLY  LIFE. 


I will  cast  thee  to  the  ground,  I will  lay  thee  before 
kings,  that  they  may  behold  thee.  Thou  didst  defile 
thy  sanctuaries  by  the  multitude  of  thine  iniquities,  by 
the  iniquity  of  thy  traffic;  therefore  will  I bring  forth 
a fire  from  the  midst  of  thee,  it  shall  devour  tliee;  and 
I will  bring  thee  to  ashes  upon  the  earth,  in  the  siglit 
of  all  them  that  behold  thee.  And  they  that  know  thee 
among  the  people  shall  be  astonished  at  thee;  thou 
shalt  be  a terror,  and  never  shalt  thou  be  any  more.’’ 

This  passage  is  in  the  midst  of  a number  of  prophetic 
statements.  Among  these  there  is  one  which  the 
prophet,  by  command,  speaks  against  the  city  (xxvi, 
xxvii).  Then  he  is  commanded  to  take  up  ^^a  lamentation 
upon  the  king  of  Tyrus.”  This  is  the  one  that  is  now 
occupying  our  attention. 

The  ^‘prince  of  Tyrus”,  the  ruler  of  the  city  of  Tyre, 
is  called  a man  (vs.  2),  and  every  thing  spoken  of 
him  can  be  predicated  of  a man.  But  the  personal 
facts  declared  as  to  ‘^the  king  of  Tyrus”  cannot  possibly 
belong  to  any  man.  The  particulars  show  him,  rnani- 
festly,  to  be  a superhuman  being.  These  are,  (a),  his 
position  and  character,  while  good,  and  the  character  of 
that  goodness;  (b),  his  fall,  and  its  cause;  and  (c),  his 
character  and  place,  as  fallen.  1.  IIis  original  position: 
(a),  ‘‘thou  wast  in  Eden,  the  garden  of  God.”  In  the 
prophecies  concerning  the  Assyrian  (xxxi,  8-10) — 
prophecies  wliose  historical  background  has  a symbolical 
foreground  which  identifies  them,  as  in  Isaiah’s  prophec- 
ies, with  the  person  of  Antichrist — mention  is  made  of 
an  Eden.  But  there,  as  also  in  ch.  xxxvi,  36,  it  is  by  way 


THE  HOLY  LIFE. 


265 


of  comparison.  But  here,  the  declaration  is,  that  ‘‘the 
king”  had  actually  been  in  Eden.  Not  the  Eden  of 
Jehovah — a phrase  which  points  back  to  the  Eden  made 
by  Jehovah-God,  and  by  Him  given  to  Adam  (Gen.ii), — 
but  of  El,  the  Mighty,  that  is,  of  God  as  Creator,  and  not 
of  God  as  sustaining*  a covenant  relation  to  man.  The 
phrase  points  back  to  an  Eden  which  antedated  the  one 
in  which  Adam  was  placed,  (b)  “Thy  covering,”  in 
this  Eden,  “was  every  precious  stone,  and  gold.”  This 
covering — perhaps  pavilion,  or  palace,  or  perhaps,  robe 
— was  the  distinguishing  feature  of  his,  as  trees  were 
of  Adam’s  Eden.  The  mention  of  the  stones  and  gold 
recalls  (a),  Gen.  ii,  11, 12;  and  (b),certain  features,  also,  of 
the  New  Jerusalem,  the  glorious  destined  home  of  those 
who,  having  become  equal  to  the  angels  (Lk.xx,26),  and 
having  overcome  Satan  (Rev.  xii,  7,  xxi,  14-24),  succeed 
to  his,  and  his  hosts’  place  and  power,  so  fearfully 
abused  by  them;  and  also  (c),  the  breastplate  of  the  High 
Priest  (Ex.  xxix,  10-14).  Nine  of  these  stones  are 
like  nine  in  that.  But  they  are  not  in  the  same  order; 
and  one  row — supplied  in  the  Septuagint — is  omitted. 
The  only  other  stone  covering  of  which  we  have  any 
mention  in  Scripture,  is  in  Ez.  i,  26.  There  the  firma- 
ment over  the  heads  of  the  living  creatures  was  the  like- 
ness of  a throne,  as  the  appearance  of  a sapphire  stone. 
And  this  appearance  belonged  to  the  vision  of  a some- 
thiuix  that  does  not  belono:  to  the  Adamite  earth. 

(c)  “In  the  day  when  thou  wast  created,  the  workman- 
ship (service)  of  thy  tabrets  and  of  thy  pipes  was  pre- 
pared in  (with)  thee.”  Music  is  a common  expression  of 


266 


THE  HOLY  LIFE. 


festivity  (Is.v.,!^,  Amos5vi,5)5also  of  triumph;  and  is  one 
of  the  accompaniments  of  royalty  (Is.  xiv,!!,  Dan.  iii,  6; 
1 Cor.  XV,  52,  the  last  trump).  Into  this  gladsomeness 
and  royalty,  this  king  was  introduced,  not  from  a lower 
rank,  not  through  arduous  struggles  and  endeavours — 
so  the  passage  intimates — but  simultaneously  with  his 
creation.  He  awoke  to  consciousness,  invested  with  the 
insignia  of  royalty,  while  all  around  were  the  sweetest 
strains  from  instruments  of  music  prepared,  the  same 
day, for  him.  Such  was  his  origin.  And  he  had  the  power 
and  authority  of  royalty,  as  well:  ^^thou  sealest  up  tlie 
sum,”  lit.  ‘‘thou  wert  the  one  sealing  up  the  sum.”  To 
seal  is  to  complete,  or  close  up  the  number  and  matter 
with  authority  (Dan.  ix,  24,  the  seventy  weeks,  and  the 
vision);  to  give  assurance  that  the  thing  sealed  is  the 
property  of  the  one  sealing,  (as  a seal  to  an  official  docu- 
ment, Esth.  iii,  12);  or  to  put  the  stamp  of  ownership 
upon  (Job.  ix,  7,  and,  xiv,  17,  sealed  Job’s  transgres- 
sions). ‘‘Sealing  the  sum,”  then,  is  the  assured  declara- 
tion of  the  ownership,  and  of  the  full  measure  (or,  ex- 
actness, Lange,)  of  the  thing.  The  sum  of  what?  Is  it 
not  of  all  that  territory,  and  its  belongings,  of  which  that 
Eden  was  a district?  (e)  lie  was  “full  of  wisdom,”  “and 
perfect  in  all  his  ways,”hence,coinpetent,in  allrespects,to 
rule;  (f)  and  “full  of  beauty,”  and  so  as  superior  in  this, 
as  in  rank  and  wisdom,  to  all  his  subordinates,  (g)  To 
his  kingly,  was  added  the  priestly  dignity,  and  office. 
This  is  intimated  in  the  mention  of  “the  precious  stones,” 
and  is  expressly  declared  in,  “Thou  wert  the  anointed 
cherub  that  coveredst  (vs.  140  And^  in  verse  sixteen,  he 


THE  HOLY  LIFE. 


2G7 


is  addressed  as,“tlie  coverino;  clierub.”  The  cherub  is  one 
of  those  creatures  of  highest  rank,  which  are  nearest  tjie 
throne  of  God, and  join  in  the  worship  in  heaven,  llev.  iv, 
G-9;  V,  14;  xv,  7;  xix,  4)."^  Bat  besides  being  attendants 
on  Jlis  Majesty,  in  llis  presence  there,  cherubs  are  also 
associated  with  llis  activity  in  this  world  (Ps.  xviii,10, 
Ooni.Ezek.xi,21,22).  And  this  fact,  as  also  that  where 

the  cherub  is  God  is,  is  most  apparent  in  Ezekiel — the 
writer  who  calls  this  king  a cherub^  (Ezek.  i,  ix,  3;  x, 
xi,  22).  Man’s  Eden  was  to  be  what  the  Tabernacle  af- 
terwards was — God’s  throne,  and  so  the  place  of  the 
cherub’s  throne,  on  earth.  For  the  glory  of  God  is  rep- 
resented as  being  over  them  above  (Ezek.  ix,  22).  And 
man  was  to  be  the  terrestrial  cherub,  as  the  cherub  is 
the  heavenly  man.  He,  as  such,  was  put  into  the  gar- 
den, to  guard  it.  He  failed.  Then  the  Lord  God  drove 
out  the  man.  And,  to  guard  the  tree  of  life,  He,  placing 
them  at  the  entrance,  substituted  the  cherubim  of 
Heaven  for  the  cherub  of  earth.  Now, this  ^‘king  ot  Tyre” 
was  in  the  anterior  Eden,  and  a cherub  with  God.  He 
was  ^‘the  anointed  cherub;”  i.  consecrated  to  God,  as 
by  the  anointing  oil.  He  was  ^^the  anointed  cherub 
that  covereth,”  and  is  addressed  as  the  ^^coverino^  cherub” 
— a plain  allusion  to  the  cherubim  which  overshadowed 
the  mercy  seat  (Ex.  xxv,  20).  God  had  set  him  so. 
This  seems  to  be  a clear  intimation  that  he  was  the 
great  high  priest,  anointed  to  lead,  in  his  own  realm,  the 
worship  ot  God.  As  such  he  was  given  two  exalted 
distinctions:  (a/die  was  upon  the  holy  mountain  of  God.” 
Tliis  phrase  is  tlie  designation  of  Mount  Zion,  the  place 

^ [^'Sce  IL  ly  Return,  Part  A,  pp.  for  a discussion  of 

this  subject.  I 


268 


THE  HOLY  LIFE. 


of  God’s  holiness,  and  of  the  theocratic  people’s  worship. 
(Ezek.  XX,  40;  Jer.  xxxi,  23;  Joel  ii,  1,  Zech.  vij%  3); 
and  of  the  place  where  God  sets  His  king  (Ps.  ii.  6).  And, 
(b),‘die  walked  up  and  down  in  the  midst  of  the  stones  of 
fire.”  Is  there  an  allusion  here  to  the  paved  work  of 
sapphire  stone  under  the  feet  of  the  Lord,  and  the  sight 
of  whose  glory  was  like  devouring  fire  (Ex.  xxxiv,  10, 
17)?  Then,uniting  this  with  Ezek,i,  26,  where  the  station 
of  the  cherubim  was  at  the  foot  of*  the  throne  bearing  the 
glory,  the  phrase  signifies  that  this  person  had  free  access 
to  the  place  of  God’s  Presence,in  visible  glory.  He  was  at 
home  in  the  midst  of  these  splendors,  and  in  the  full 
enjoyment  of  cherubic  nearness  and  blessedness. 

This  was  the  position  of  this  person  during  all  the 
time  that  he  was  perfect  in  his  ways  (vs.  15).  He  had 
a holy  nature.  And  this  he  had  from  the  day  of  his 
creation,  till  iniquity  was  found  in  him  (vs.  15). 

This  brings  us  to  his  fall,  and  its  causes.  These  were 
two:  (a)  The  first  one  was  pride,  pride  of  his  beauty, 
and  pride  of  his  superiority ; ^‘Thine  heart  was  lifted  up 
because  of  thy  beauty;  thou  hast  corrupted  thy  wisdom 
by  reason  of  thy  brightness.”  We  have  an  echo  of 
this  fact  in  Paul’s  First  Letter  to  Timothy  (iii,  16). 
The  first  manifestation  of  his  iniquity  was  in  the ‘‘lift- 
ing up  of  his  heart.”  In  his  creation  he  had  been 
given,  knew  intellectually,  and  was  put  into  the  place 
of,  truth.  But  he  stood  not  in  the  truth  (Jn.  viii,  44 
Grk^.  He  alienated  himself  from  the  truth  which  is  of 
God,  from  whom  alone  all  truth  must  come.  He  “corrupt- 
ed his  wisdom.”  it,  hence,  became  in  him  a lie,  and  he 


THE  HOLY  LIFE. 


269 


became  the  father  of  lies  (Jn.  viii,  44).  He  allowed 
what  in  man  would  be  called  the  jlesli^  {sarks^  to  obtain 
the  ascendency  over  him.  Thus  he  fell  by  his  own  self- 
will.  Then  he  began, in  the  spirit  of  revolt,  to  demand  for 
himself  the  homage  and  worship  due  only  to  The  Crea- 
tor, who  alone  is  sovereign  Lord. 

Then,  (b),  he  opposed  the  truth  and  life  of  God.  He 
became  a slanderer:  ‘‘by  the  multitude  of  thy  slanders 
(E.  V.  merchandise)  they  have  filled  the  midst  of  thee, 
i.  of  thy  dominions,  with  violence’’  (vs.  16).  The 
Hebrew  word  translated  “merchandise,’’  rakel^  signifies 
to  go  about  in  order  (1)  to  traffic,  (2)  to  slander.  From 
it  comes  rokel^  merchant^  and  rakal^  slander."^  It  is 
somewhat  difficult  to  see  how  the  mere  multitude  of 
merchandise  could  fill  with  violence,  but  it  is  quite 
easy  to  see  how  the  multitude  of  slanders  would  do 
this.  And  besides,  the  meaning  of  “slander”  much  bet- 
ter suits  the  general  drift  of  the  passage.  These  could 
only  be  slanders  against  God  and  good.  By  these 
slanders  he  determinedly  opposed  both  “the  truth,”  and 
“the  life,”  of  God.  By  these  he  filled  his  dominions  with 
violence.  “By  the  multitude  also  of  his  iniquities  he 
defiled  his  own  sanctuaries.”  His  condemnation  is  de- 
clared in  the  one  charge,  “thou  hast  sinned.”  Thus 
he  became  the  author  and  introducer  of  sin  (1  Jn.  iii, 
8,  “sinned  from  the  beginning,”  i.  e.y  of  sin),  and  the 
propagator  of  dissolution  and  death. 

(3).  Then  follows  the  judgment.  (a),  I will  cast 
thee  as  profane  out  of  the  mountain  of  God;  and,  (b), 
will  destroy  thee  out  of  the  midst  of  the  stones  of  fire; 


[*Se6  Mr.  Douglass’  footnote  ptr.  263.1 


THE  holy  lies. 


S70 

and,  (c),  I will  cast  tliee  to  the  ground,  and  lay  thee  be- 
fore kings  that  they  may  behold  thee;  and,  (d),  I will 
bring  forth  a fire  from  the  midst  of  thee  that  shall  de- 
vour thee  to  ashes  upon  the  earth.’’ 

This  “lamentation  upon  the  king  of  Tyrus”  presents 
features  which  cannot  possibly,  by  any  stretch  of  im- 
agination, apply  to  any  human  king  of  Tyrus.  lie  was 
not  “the  anointed  cherub  that  covereth,”nor  ever  in  Eden, 
the  garden  of  God,  nor  on  the  holy  mountain.  To  one 
personage  only,  known  to  us  can  it  apply.  And  that  is 
tliat  great  created  intelligence,  whose  name,  devil — i. 
slanderer,  false- accuser,  (Rev.  xii,  10 — fitly  corresponds 
with  one  feature,  and  may  have  arisen  from  it;  and 
whose  rank  was  recognized  by  the  archangel  Michael  in 
giving  him  the  respect  due  to  a superior  (Jude  9).  Is 
it  not  an  epitomized  biography  of  the  creation,  posi- 
tion and  fall  of  Satan?  If  so,  he  was  created  an  angel  of 
light,  the  fairest,  wisest,  strongest  of  them.  He  was 
called  “Lucifer,  son  of  the  morning.”  He  found  himself, 
on  first  awaking  to  consciousness,  a mighty  prince, 
standing  in  the  dazzling  light  of  the  glory  of  God.  He 
was  the  viceroy  of  Him  “by  whom,  and  to  whom,  and 
for  whom  all  things  were  created.”  Ilis  delegated 
jurisdiction  was  over  this  earth,  when  it  was  originally 
created,  and  over  all  its  surroundings.  He  was  tlie  prince 
of  the  original  w^orld,  and  of  the  power  of  the  air.  He 
was  placed  in  the  original  Eden,  and  in  its  garden,  and  on 
the  holy  mountain  of  God — a place  whose  features  cor- 
re8pond,soniewhat,witli  those  of  the  new  Jerusalem.  And, 
perfect  in  all  respects,  he  used  all  his  intellectual  and 


THE  nOLl  LIEE. 


271 


spiritual  energies  to  the  honor  of  his  Creator,  and  to 
the  expounding  and  illustmting  of  his  will,  and  ways. 
He  was  thus  the  great  teacher  or  prophet  of  his  empire. 

A character  so  perfect  implies  similar  perfectness  in  the 
earth,  and  subjects,  over  which  he  ruled.  And  how  long 
thino^s  continued  thus  on  the  Pre- Adamite  earth  it  is 
vain  to  conjecture.  But  the  weight  of  g'ory  proved 
more  than  he  could  bear.  Pride  lifted  up  his  heart. 
He  began  to  think  that  his  power  and  splendor  proceeded 
from  himself.  He  lost  his  sense  of  dependence,  abused 
his  trust,  and  dishonored,  and  so  forfeited,  his  high  posi- 
tion as  prophet,  priest  and  king.  He  fell  from  his  obedi  - 
ence,  and  was  cast  down  from  his  throne.  Corruption 
set  in  among  his  angels  and  other  subjects.  In  his  and 
their  ruin  the  whole  of  his  province  was  involved.  And 
this  was  followed  by  the  ruin  of  the  earth — its  reduction 
to  the  tohu  bohu  state  told  us  in  Gen.  i,  2.^ 

This  desolate  condition  was  not  to  be  final.  ‘‘The 
Spirit  of  God  moved  upon  the  face  of  the  waters.”  His 
presence  and  self-conscious  actings,  as  an  intelligent 
Person,  are  indispensable  requisites  to  earth’s  subsist- 


[*It  falls  not  within  the  view  of  our  subject  to  study  the  par- 
ticulars of  his  punishment.  Suffice  it  to  say  that  a fire  “out  of  the 
midst  of  thee  that  shall  devour  thee  to  ashes  upon  the  earth.” 
And  in  words  which  if  not  addressed,  at  least  may  apply  to  him, 
we  may  say,  “How  art  thou  fallen  from  heaven,  O Lucifer  (Heb. 
shining  one),  son  of  the  morning?  Tliou saidst  in  thine  heart,  1 will 
ascend  into  heaven,  I will  exalt  my  throne  above  tae  stars  of  God; 
I will  belike  the  Alost  High”  (Is.  xiv,  12-14.)  The  spirit  of  am- 
bition and  pride,  and  envy  of  the  throne  of  God,  were  the 
cause  of  thy  deposition  by  Him,  who  now,  only,  is  “the  bright  and 
morning  Star.”  Rev.  xxii,  10.  It  is  possible  for  a creature  created 
holy,  to  change  its  nature  until  it  becomes  essentially  evil.  Man 
was".  Yet  Gen.  vi,  5;  viii,  2.  tell  a sad  subsequent  truth. 


272  THE  HOLY  LIFE. 

ence,  and  are  also  the  living  bands  which  bind  it  firmly 
to  its  Creator.  And  His  presence  and  acting  at  that 
epoch  show,  (a),  that  earth,  though  outside  of,  was  not, 
though  distinct,  separated  from  God,  (b\  that  though 
ruined,  it  had  not  been  given  up  by  Him ; (c),  that  He 
would  reorganize  and  fit  it  up  again  for  an  abode,  as  it 
had  been  before,  of  pure  and  happy  beings ; and,  (d),  that 
he  by  whom  it  had  been  ruined  would  be  dethroned, 
dispossessed,  and  expelled,  ultimately,  from  it.  This 
last,  the  Creator  could  have  done  by  an  act  of  omnipo- 
tence. But  He  would  be  just  even  to  Satan.  Further, 
here,  where  the  rebellion  had  occurred,  was  the  fitting 
place  for  the  final  settlement  of  all  questions  connected 
with  it — a settlement  to  be  made  so  fairly,  fully,  and  for 
all  worlds,  that  no  one  could  complain  of  injustice,  and 
that  all  would  learn  what  are  rebellion’s  final  and  fearful 
results.  The  evil  he  orio;inated  was  inward,  and  came 
from  a creature;  and  the  rebellion  had  been  ethical.  It 
must  be  overcome  by  a creature,  by  inward  strength, 
and  by  ethical  victories.  Such  victories  must  precede, 
and  give  a righteous  foundation  for,  the  severance  of 
Satan’s  cosmical  relations,  his  expulsion  from  earth,  and 
his  permanent  shutting  up  in  the  everlasting  fire  pre- 
pared for  him,  and  for  his  angels  (Matt,  xxv,  41).  And 
by  such  victories  over  him  would  he  be  made  fully  con- 
scious of,(a),his  absolute  inability  to  contend  successfully 
with  the  truth,  and,(b),of  the  righteousness  of  his  doom. 

To  this  end  God  determined  to  construct,  out  of  the 
ruins,  a new  earth  on  which  the  conflict  should  be  waged; 
and  to  put  on  it  a man,  who  should  begin  it,  and  whom 


tllE  HOLY  LIFE. 


273 


He  would  make  in  the  image  of  The  Man,  who  was  to 
be,  on  the  earth,  the  Champion  of  both  God  and  man,  in 
this  mighty  and  mysterious  war. 

Earth,  though  small,  was,  hence,  as  the  center  of  that 
momentous  movement  upon  which  depended  the  wel- 
fare of  the  Universe,  to  be  invested  in  the  eyes  of  all 
worlds,  with  most  commanding  interest  and  importance. 

How  long  its  desolate  condition  continued,  we  have 
no  means  of  knowing.  But  if  we  may  form  a conjec- 
ture from  the  Hoachian  flood,  and  from  the  teachings  of 
geology — which  show  that  in  its  history,  periods  of  dis- 
turbance seem  to  have  been  short  compared  with  the 
intervening  periods  of  repose — it  could  not  have  been  of 
long  duration.  But  whether  long  or  short,  at  the  pro- 
per time,  ^‘The  Spirit  rahap^  brooded^  over  the  waters.” 
The  conception  of  quickening  and  cherishing  belongs 
to  this  verb.  It  expresses  a vibrating,  throbbing,  mo- 
tion, emblematical  of  the  beginning  of  life.  And  the 
Biel  form  makes  the  inward  sense  of  the  throbbing 
more  intense.  It  describes  the  inward  life-ffivinor 
power  which  came  from  The  Spirit.*  The  phrase  de- 
clares that  to  the  earth,  stunned  and  chilled  by  the  great 
castastrophe,  lie,  from  the  fulness  of  His  life,  imparted 
all-penetrating  life-germs,  for  the  repopulation  of  it, 
with  vegetable  and  animal  forms.  These  germs,  depos- 
ited in  the  dead  elements,  became  life  to,  and  the  life  of 
the  earth,  a life  derived  from,  but  relatively  independent 
of.  The  Creator.  Thus,  then  and  there  deposited,  they 
waited  the  moment  when  they  would  be  set  free  to  un 


[*Tayler  Lewis,  in  Lange  on  Gen.,  in  loco.^ 


274 


THE  HOLY  LIFE. 


fold — waited  in  tlie  materials  prepared  by  the  same 
Divine  movement  for  the  constructive  arrangements  of 
the  six  days’  work.*  The  inorganic  world,  the  mineral, 
is  cut  off  from  the  organic  by  barriers  which  it  cannot 
pass  by  any  power  from  within  itself.  It  lies  a vast 
helpless  thing,  subject  to  the  various  physical  forces  of 
nature,  but  wholly  incapable  of  any  living  movement. 
Nature  thus  stands  separated  into  two  parts,  separated 
by  an  impassable  gulf.f  This  shows  that  the  tohu 
condition  was  a possible  one;  and  that  if,  by  any  judg- 
ment-catastrophe, the  life  which  was  upon  it — if  any 
was — was  destroyed,  the  lifeless  condition  would  have 
continued  as  long  as  the  earth  lasted,  unless  life  was  im- 
parted to  it  from  without.  Haeckel,  the  atheistic  evolu- 
tionist, felt  so  strongly  the  force  of  ‘‘Life  only  from  life,” 
that,  to  escape  the  necessity  of  admitting  a Creator,  he 
assumes  that  way  back,  millions  of  years,  in  a cooling 
planet,  a living  cell,  possibly,  may  have  been  originated 
by  a fortuitous  concourse  of  atoms.;}; 

After  the  life-germs  had  been  infused,  the  next  step 
was  the  introduction  of  light.  Light  is  the  result  of 
molecular  action.  And  the  laws  of  electrical  and  chemi- 
cal action  are  so  involved  with  those  of  light,  that  their 
conditions  are  one  in  molecular  origin.  And  thebegiii- 
ninn:  of  those  various  actions  in  matter  was  simultan- 
eons  with  the  breaking  of  the  deep  silence  by  the  voice 

[^Science  accepts  as  a fundamental  fact,  reached  by  its  own 
investi;j;;ati(>ns,  tliat  life  can  come  only  from  life.J 

[fNat.  Law  in  Siij)ernat.  World.] 

LJlIist.  of  Creation,  chap.  xxiv.J 


THE  HOLY  LIFE. 


275 


of  God:  “Let  Or,  Light  Diffused,  luminosity,  be.”  In- 
stantly light  obtained  liberty,  independent  existence, 
and  superiority  over  the  darkness,  from  which,  then,  it 
was  separated.  The  luminous  element  of  the  earth 
suddenly  set  free,  flashed  forth  from  out,  and  througli 
the  darkness,  and  lit  up  the  rolling  globe.  At  once  tlie 
alternation  of  day  and  night  began. 

This  harbinger  of  blessincr  from  God  was  not  the 
birth  of  light  itself,  but  its  beginning  for  the  new  earth. 
The  Hebrew  word  Or  includes,  not  improbably,  the 
ideas  of  heat  and  electricity,  as  well  as  that  of  Light 
Diffused.  And  the  word  itself  suggests  that  the  writer 
regarded  the  light  as  not  originally  confined  to  the  sun. 
And  if  it  cannot  yet  be  announced  as  a scientific  fact, 
it  seems  quite  clear,  that  science  is  coming  to  the  con- 
clusion,that  the  light-element  preceded  the  Light-bodies 
in  which  it  is  stored.  As  the  sun  is  itself  a dark  plan- 
et, the  light  upon  it  comes  from  its  luminous  atmos- 
phere. Ilumbolt'^  recognizes  the  existence  of  telluric 
light.  And  this,  Schubert  suggests,  is  the  last  glimmer 
of  a world-day  that  has  set.  Earth  and  at  least  one 
other  planet  may  become,  under  certain  conditions,  self- 
luminous.  The  Aurora  Borealis  is,  says  Ilumbolt,  from 
the  earth  becoming  self-luminous.  The  most  brilliant 
displays  occur  during  the  long  Arctic  night,  i,  ^.,  when 
the  sun  is  weakest.  That  part  of  the  heavens  not  illu- 
minated by  the  sun  often  shines  with  a light  which,  the 
Aurora  leads  us,  from  analogy,  to  say,  is  its  own.  And 
analogy  also  suggests  that  the  moon,  Jupiter,  and  the 


[ ♦Cosmos,  vol.  1,  pg,  188,  sq.| 


276 


THE  HOLY  LIFE. 


comets  have,  besides  the  solar  light,  a liglit  of  their 
own.  Luminous  mists  have  from  time  to  time  appeared. 
Great  clouds  have  given  at  times  a steady  luminosity. 
And  many  a traveller  has,  as  M.  Arago  says,  been 
guided  by  the  faint  diffused  light  which  cheered  his 
steps  in  a cloudy,  moonless,  starless  night,  and  when  no 
snow  was  on  the  ground.  And  if  the  earth  has  power 
to  give  out  light  now,  it  must  have  had  the  power  to 
give  it  out  much  more  fully  on  the  first  day.* 


[*The  term  “day”  is  often  used  to  denote  a prolonged  period. 
In  Gen.  ii,  4,  it  includes  the  period  embraced  in  the  six  creative 
days.  In  tliis,  and  like  places,  the  plain  reader  at  once  perceives  the 
import  of  the  term.  But  he  would  not  receive  the  impression 
from  Gen.  i,  that  tliere,  the  term  stands  for  a geologic  age.  And 
geology  itself  shows  that  it  does  not  stand  for  one  of  its  eras.  In 
the  eight  classifications  of  strata,  from  the  Tertiary  to  the  Silurian, 
there  appears  to  have  been  as  many  creations  as  systems,  and  each 
system  having  a large  proportion  of  animals  and  plants  peculiar  to 
itself.  Agassiz  holds  it  as  demonstrated,  that  the  totality  of  organic 
beings  was  removed  in  each  separate  division  of  every  great  form- 
ation. “I  cannot”  he  says,  “adopt  the  idea  of  transformation  of 
species  of  one  formation  into  another.”  The  teaching  of  geology, 
further,  is  that  the  remains  of  many  creations  are  buried  beneath 
the  crust  of  the  earth — overwhelmed  by  mutual  destruction,  or,  in- 
stantly, by  awful  convulsions  of  Nature.  Now  how  make  this  agree 
with  the  fact  that  during  the  six  days  there  were  only  three  dis- 
tinct creative  acts — vegetation  on  the  third  day,  fishes  and  birds  on 
tlie  fifth,  and  animals  and  man  on  the  sixth  ? If  the  “day”  was  a ge- 
ologic age  the  plants  should  be  in  the  lowest  f(  ssiliferous  strata — 
tlie  Silurian.  But  in  it  abundance  of  mollusca,  articulata  and 

radiata,  but  no  land  plants,  are  found Again,  if  each  day  was 

a geologic  age,  each  age  was  divided  into  two  long  intervals — one 
all  light,  the  other  all  darkness.  During  the  third  day  the  earth 
brought  forth  plants  and  trees.  That  day,  like  the  rest  closed 
wilh  an  evening.  What  then  became  of  them  during  that  half  of 
the  day  when  night  prevailed — the  prolonged  darkness  of  the  first 
half  of  the  age  beginning  the  fourth  perioclV The  six  days  be- 

long not  to  the  cr(*ation  of  the  Universe,  Earth  included,  but  to  the 
litting  uj)  of  earth  for  man;  and  its  ])]ants  and  creatures  were  for 
him  during  his  stay  upon  it.  They,  hence,  belong  to  the  present  pe- 
riod, and  no  mure  to  the  geologic  eras  than  he  does.  Nor  did  this 
vegetation  spring  up  spontaneously,  nor  from  the  ruins  of  former 


THE  HOLY  LIFE. 


277 


On  the  next  day  God  made  the  raqia^  expanse^  (E. 
\ , firinaineiit).  This  word,  which  means  something 
very  thin,  extended,  spread  out,  denotes  the  terrestrial 
atmosphere  of  science,  the  cosmical  ether  with  its  springs 
of  life  and  blessing,  gathered  from  the  waters  of  earth. 
This  expanse  supports  the  oceans  of  heaven,  and  thus, 
by  divine  decree  and  power,  divides  the  waters  beneath 
from  those  above  it.  On  the  third  day,  God’s  creative 
word  set  earth  free  from  the  dominion  of  tlie  waters. 
These  lie  gathered  into  their  appointed  place,  and  thus 
the  dry  land  appeared.  The  restored  earth  was  thus 
litted  for  organisms.  And  the  history  of  the  last  three 
days  of  the  llexahemeron  is  the  history  of  organic  forms 
which  began  with  the  introduction  of  the  new  element, 
life:  in  contrast  with  the  history  of  the  first  three  days, 


‘^realions,  but  from  seed  planted  in  the  ground  prepared  for  it — 

both,  by  the  action  of  God,  Gen.  ii,  5,  6, And  further,  how 

make  Ex.  xx,  7,  agree  with  the  idea  that  the  day  was  a geologic 
age?  “In  six  days  the  Lord  asah, wrought  outi\\Q  heaven,  e.,  earth’s 
surroundings,  and  the  earth,  and  i ested  on  the  seventh  day.”  That 
day  was  intended  for  man  in  a sinless  world.  It  was  to  be  a happy 
resting  day  from  the  toils  of  the  week — the  memorial  of  God’s 
resting  from  Ilis  work  of  tilting  up  the  world  for  His  creature, 
man.  When  the  Fall  disturbed  man’s  relation  to  his  Maker,  tliis 
day  continued,  a memorial  of  the  sinless  Sabbath  lost,  and  a prom- 
ise of  i?s  restoration.  This  is  the  light  in  which  it  is  constantly 
viewed  in  the  Bible.  It  speaks  of  a world  in  which  a perpetual 
Sabbatism  reigns.  This  would  have  been  the  fact,  as  to  the  pre.-ent 
age,  had  not  man  sinned.  This  will  be  the  fact  when  earth  has 
been  cleansed,  by  fire,  from  the  curse.  The  Sabbath  is  a memorial 
of  God’s  finished  work.  The  Lord’s  Day  is  a memorial  of  Jesus’ 
finished  work,  and  our  heirship  with  Him,  in  the  ages  to  come. 
The  day,  then,  is  not  itself  a prolonged  period,  but  only  a reminder 
of  such  a period.  It  cou'id  not  then  have  been  a prolonged  period 
in  the  past. 

Once  more.  The  days  in  Gen.  I are  numbered  regularly,  and 
are  divided  in  the  usual  style  of  the  Hebrews.  They  were  measured 
by  them  according  to  the  appearance  and  disappearance  of  day* 


278 


THE  HOLY  LIFE. 


which  is  that  of  our  earth  as  inorganic.  Tlic  general  life 
had  been  given  to  nature  wlien  The  Spirit  had  fecun- 
dated the  earth  with  seeds  and  germs.  This  life,  which 
had  already  begun  acting,  now  enabled  the  seeds  and 
germs  to  transform  the  inorganic  elements  into  growths. 
They  sprouted,  grew,  and  covered  earth’s  nakedness 
with  a rich  and  beauteous  vegetation.  The  now  needed 
light  became,  as  stored  in  its  recptacle  the  sun,  light  as 
sunshine.  God  had  created  the  sun  in  the  be^innino-. 
Hound  it  earth  had  revolved  from  the  first.  To  it  had 
it  giv^en  light  previous  to  the  tohu  condition,  and  from 
its  ruin  it  had  suffered.  But  now,  on  the  fourth  diy, 
God  renewed  its  capacity  to  attract  and  diffuse  the 
light,  heat,  and  electricity  materials,  and  constituted  it 
and  the  moon  maor^  light-holders^  in  the  expanse  to 


light.  They  divided  Ihe  day  into  two  alternations,  called  day  and 
night ; and  to  the  presence  of  the  natural  light  gave  the  name  day, 
in  the  more  restricted  meaning  of  the  term.  And  when  individ- 
ual parts  or  series  of  such  parts  of  a day  were  to  be  specified,  they 
uniformly  expressed  the  term  day  by  the  period  ot  24  hours  (Dan. 
viii,  14, There  were  two  eras  in  those  days,  the  first,  the 
era  of  the  inorganic,  consisting  of  three  da3^s.  In  the  first  day 
the  cosmical  light  appeared,  in  the  second  the  waters  were  divided 
by  the  firmament,  and  in  the  third  the  waters  were  gathered  to- 
gether in  one  place,  the  dry  land  appeared,  and  vegetation  sprung 
up.  And  the  second,  that  of  the  organic,  consisted  of  three  days. 
In  the  first,  i.  e.,  the  fourth  day,  light  came  from  the  sun,  in  the 
second,  i.  e.,  the  fitth  day,  the  lower  order  of  animals  appeared, 
and  in  the  third,  ^.  e.,  the  sixth  creative  day,  the  mammals  and  the 
man  were  created.  Now,  if  we  could  not  tell  the  duration  of  the 
da^'S  in  the  era  of  the  inorganic,  there  can  be  no  uncertainty  about 
the  length  of  each  day  in  the  era  of  the  organic.  For  from  the 
fourth  day  on,  that  light  which,  in  vs.  5,  God  called  day,  depended, 
for  its  appearance,  upon  the  sun.  It  was  the  light  which  God  ap- 
])ointed  to  rule  the  day.  And,  hence,  from  this  time  on  the  term 
day  can  only  mean,  in  its  narrower  sense,  the  time  of  daylight,  and 
in  its  wider  sen.se,  the  period  of  one  revolution  of  the  earth  on  its 
axis,  as  it  revolves  around  the  sun.] 


THE  HOLY  LIFE. 


279 


give  light  upon  the  earth — a phrase  showing,  clearly, 
that  the  sun  was  then  li^ht  to  other  worlds,  as  it 

had  before  given  to  the  earth.  Then  too,  the  stars  which 
had  existed  millions  of  years,  perhaps,  (Job  xxxviii,  7), 
reappeared.  When,  or  how  made,  what  they  are  in 
themselves,  or  what  other  purposes  they  served,  matters 
not,  in  this  connection.  Now,  to  man’s  earth  they  ap- 
peared, as  placed  in  the  expanse,  and,  so  far  as  it  is  con- 
cerned, commenced  to  exist.  And  astronomy  can  fur- 
nish no  proof  that,  after  the  tohu  condition,  their  light 
was  seen  by  man’s  earth,  or  that  it  was  susceptible  of 
their  light,  before  the  fourth  day.  On  the  fifth  day  ani- 
mal life  appeared.  The  waters  swarmed  with  ^^swarms 
of*  living  creatures,”  and  fowls  flew  in  the  open  expanse 
of  heaven.  Sea  and  air  were  peopled,  and  on  the  first 
part  of  the  sixth  day,  earth  was  alive  with  wild  beasts, 
creeping  things  and  domestic  animals  and  fowls. 

Through  this  advance  from  the  cosmical,  through  the 
vegetable,  to  the  animal,theearth  was  made  ready  for  the 
introduction  of  man,  its  head  and  crown.  Him  would 
the  Creator  set  in  this  earth,  to  subdue  it,  to  have  domin- 
ion over  all  its  animate  creation,  and  to  wrest  it,  by  eth- 
ical victories,  from  its  original,  and  now  fallen  prince. 
In  Gen.  i,  we  have  God  above,  but  in  Gen.  ii-iii,  God  in 
this  world,  the  Creator  and  Teacher  of  man.  Gen.  i, 
26-30  gives  us  his  creation  by  Elohim  the  God  above  na- 
ture, in  His  own  image,  and  his  place  in  Creation.  In 
Gen.  ii,  7 we  have  the  details  of  his  formation.  And 
the  name  used  throughout  this  section  is  Jehovah-Elo- 
him,  the  designation  of  the  Creator  in  covenant  relation 


280 


THE  HOLY  LIFE, 

with  man.  This  shows  that  man  began  life  in  this  re- 
lation, and  so  under  moral  responsibility.  <‘The  Lord 
God  formed” — moulded  into  shape,  as  a potter 
moulds  clay.  Job  x,  9 — ^‘man  out  of  the  dust  of  the 
ground,  and  breathed  into  his  nostrils  the  breath  of 
lives”  {Heh,).  Man’s  breathing,  the  evidence  of  life,  is 
Divine  breathing  (Job  xxvii,  3;  xxxiii,  4;  Is.  xlii,  4). 
From  this  breathing  came  at  once  the  natural  breath 
and  the  ^‘spirit  of  lives,”  i.  e.y  the  life-principle  in  its 
interior  sense,  the  spirit — an  emanation  from  God 
Himself,  as  man’s  animal  life  was  given  him  from  the 
general  life  already  given  to  nature.  1 Cor.  xv,  45,  is 
an  inspired  interpretation  of  this  passage.  And  the 
eis  in  its  eis  psucheen  zooan^  became  a living  soul^ 
signifying,  as  does  the  Hebrew  particle,  lambda^  to  a, 
towards^  suggests  that  out  of  the  two  distinct  things, 
the  dust  of  the  ground  moulded  into  the  shape  of  a 
man  and  the  Divine  breath,  then  and  thus  brought  to- 
gether there  resulted  the  soul,  the  tertium  quid  of  mat- 
ter and  spirit.  Thus  man  became  nephesh  cha%  a liv- 
ing sout/^  Both  have  this  in  common.  But,  though 
the  term,  ruach^  spirit^  is  one  applied  to  beasts  (Eccl. 
iii,  21),  man  alone  has  this  in  the  profound  meaning  of 
the  word.  And  it  became  the  nexus  and  medium  be- 
tween mind  and  matter,  the  meeting  point  between  the 
higher  and  lower  natures,  the  center  of  that  particular 
unity  composed  of  body,  soul  and  spirit.  Thus  man 
became  a living,  self-conscious  personality,  free,  and 
capable  of  intellectual,  moral  and  spiritual  activity. 
By  his  body  he  was  related  to  earth,  as  by  his  physical 
life  to  the  life  of  the  Universe,  and,  that  he  might  ad- 
just himself  to  this  relation,  he  had  the  sense-conscious- 
ness. By  his  spirit,  which  needs  The  Spirit  of  God 

[♦This  term,  which  expresses  the  individual  as  contrasted  with 
the  species,  whether  the  former  possesses  a soul  like  man,  or  is  capa- 
ble of  instinct  only,  is  applied  to  animals  as  well  as  men  (Gen.  i,  21, 
24;  ii,  9, 10, 12, 15, 16,  19;  Lev.  ii,  46).  Head’s  Tripartite  nature  of 
man.] 


THE  HOLY  LIFE. 


281 


for  its  well-being  (1  Cor.  ii,  14;  Jude  19),  he  was  allied 
to  God,  and  for  tins  relation  he  had  the  God-conscious- 
ness, that  is,  the  capacity  to  know  and  worship  God,  to 
know,  by  obedience  to  Him,  the  essence  of  goodness 
as  godliness,  and  of  evil,  by  disobedience  or  self-will 
as  ungodliness.  The  remains  of  this  we  see  in  the 
moral-consciousness.  By  the  soul,  the  medium  be- 
tween the  body  and  spirit — for  there  is  no  direct  com- 
munication between  the  two — he  was  related  to  other 
souls,  and  for  this  relation  he  had  self-consciousness, 
i,  ^.,  intellect,  will  and  affections.  And  in  the  intellec- 
tual nature  he  had  that  fixed  resemblance  to  God  des- 
cribed by  'dn  His  image,’’  as  in  that  purity  of  heart, 
that  progressive  likeness  which  shows  itself  in  holiness, 
through  which  he  had  a sense  of  the  presence  of  God, 
and  which  is  attached  to  the  spirit,  and  described  by 
‘‘after  His  likeness.”  The  three  parts,  body,  spirit 
and  soul,  with  all  the  particular  features  belonging  to 
each,  were  all  embraced  in  the  one  self-conscious  ego. 
And  this  tripartite  nature  recognized  by  Paul  (1  Thes. 
V,  23;  Heb.  iv,  12),  and  by  Jesus  (Jn.  xi,  33;  Lk.  xxiii, 
46;  Matt,  xxvi,  38),  is  very  fully  brought  to  view  in 
the  Virgin’s  words:  “My  spirit  hath  rejoiced  in  God, 
and” — having  found  this  joy,  it  communicated  it  to  the 
soul,  and  it  used  the  body’s  member,  the  voice,  to  ex- 
press the  emotion — “my  soul  doth  magnify  The  Lord.” 
(Lk.  i,  46,  47)^ 

Thus,  by  a Divine  creative  act  was  man  called  into 
being  at  once.  He  awoke  to  consciousness  in  an  earth 
beautiful,  free  from  sin,  full  of  commingled  blessings 
which  would  contribute  constantly  to  his  welfare  and 
happiness.  In  stature  and  intellect  he  was  an  adult — 
so  the  marriage  institution  shows — but  in  spiritual  per- 

[*In  regeneration  it  is  the  spirit  that  is  quickened,  and,  during 
life,  it  and  the  soul  are  purified.  In  death  the  body  dies,  to  be  re- 
ceived again  in  the  resurrection,  but  the  spirit  and  soul  live  on,  the 
soul  being  then  wholly  under  the  dominion  of  the  spirit.] 


282 


THE  HOLY  LIFE, 

ception  and  growth  he  was  a child.  This  is  apparent 
from  the  command,  its  obvious  object  being  to  teach 
him  obedience,  and  to  give  him  room  for  growth  in 
the  knowledge  of  God.  He  was  as  perfect  in  sinless 
innocence  as  in  form  and  beauty.  But  being  created 
a free  agent  he  could  not  be  creatively  endowed  with 
absolute  perfection.  Nor  must  it  be  forced  upon  him 
from  without.  He  was  equally  capable  of  being  over- 
come by  temptation,  and,  also,  of  resisting  it,  and,  by 
the  exercise  of  unceasing  goodness,  of  becoming  posi- 
tively holy.  This  must  be  left  to  himself.  Only  by 
free  determination  and  activity  could  he  rise  to  that 
condition  and  position  for  which  he  was  destined  and 
had  been  endowed.  Only  by  having  acquired,  through 
a learned  obedience,  that  holiness  which  would  show 
that  he  had  passed  all  danger  of  falling  as  the  sinning 
angels  had  fallen,  could  he  vindicate  his  place  as  ruler 
ot  this  world.  And  in  order  that  there  might  be, 
through  self  decided  obedience,  a developed  holiness, 
unassailable,  he  was  placed  where  he  must  choose  for 
himself  to  act  for,  or  against  the  will  of  God.  His  Mak- 
er could  not  give  him  full  control  of  earth,  but  only  in 
reversion  and  contingently  (Heb.  ii,  8),  until  he  had 
proved  himself  worthy  to  occupy  his  destined  position 
as  representative  of  theocratic  rulership,  and  restorer  of 
harmony  to  the  Universe.  He  must  hold  his  position, 
his  dignity,  and  title  by  conquests.  He  must  complete, 
as  to  the  earth,  what  God  had  begun.  Its  capabilities 
were  vast,  but  its  perfection  was  only  relative.  By 
physical  victories  over  it  (^‘subdue  it”),  must  he  develop 
these  capabilities,  and  bring  it  on  and  up  to  final  per- 
fection. His  abilities  must  be  proved  in  a single  spot. 
Until  then,  dominion  over  all  the  earth  was  held  in 
abeyance.  Should  he  ‘‘dress  and  keep”  the  garden,  his 
dominion  would  be  gradually  enlarged  until  under  his 
sway  earth  would  be  transformed  into  Paradise.  But 
not  even  here  over  one  small  spot  of  nature  can  he 


THE  HOLY  LIFE. 


283 


keep  control,  unless  he  maintains  complete  dominion 
over  himself.  Hence,  besides,  even  antecedently  to, 
physical,  must  he  gain  ethical  victories.  These,  on 
the  positive  side,  must  come  through  implicit,  absolute, 
and  unwavering  obedience  to  his  Maker,  and,  on  the 
negative  side,  throuorh  successful  resistance  to  a hostile 
h*rce.  In  gaining  the  latter  he  would  gain  the  former, 
and  upon  success  here,  depended  the  development  ot 
his  earth,  and  of  the  Universe.  For  he  was  put  here 
to  complete  the  work  interrupted  by  Satan^s  fall.  This 
he  could  do  only  by  overcoming  and  judging  him  (1 
Cor.  vi,  2,  3).  He  was  not  told  what  this  force  was. 
For  only  after  his  own  fall  did  he  have  a look  into  the 
world  of  fallen  spirits,  which,  had  he  not  fallen,  he 
would  never  have  seen  at  all.  Nor  needed  he  to  know 
it.  For,  such  was  God’s  arrangement,  his  victory  over 
it  would  come  through  obedience  to  Him.  This  two- 
fold victory  would  secure  his  sovereignty  as  suzerain. 
And  that  he  might  be  placed  in  the  most  advantageous 
position  to  secure  it,  he  was  alloted  a district  called 
Eden,  and  placed  in  a garden  in  it. 

Two  duties  were  imposed  upon  him.  He  was  ‘^to 
dress”  i.  e.y  take  care  of  the  garden,  and  he  was  <‘to 
keep”  i.  ^.,  guard  it.  The  Hebrew  word  ffan,  (E.  V., 
garden),  signifies  an  enclosure^  something  sheltered  or 
protected.  The  verb  shamar^  (£.  Y.,  keep),  means,  (a), 
to  lay  up,  as  grain,  anger;  (b),  to  regard,  observe,  as  one’s 
ways;  (c),  to  observe  or  keep  as  a covenant,  commands, 
— none  of  which,  surely,  is  its  meaning  here — (d),  to 
protect,  keep  safe,  guard  against.*  This  must  be  its 
meaning  here.  Adam  was  to  guard  the  enclosure — a 
significant  addition.  It  pointed  to  an  invidious  and 
insidious  enemy  lurking  around,  who  might  become  a 
possible  assailant.  To  this  double  charge  was  added 

[*See  Gen.  iii,  24;  Ex.  xxiii,  20;  Deut.  iv,  9 ; 1 Kg.  ix,  14;  xi» 
6,  7 ; Ezra  viii,  20 ; Neh.  xi,  19 ; xii,  45 ; xiii,  22;  Ps.  xci,  11 ; cxxi, 
4;  cxxvii,  1 ; cxii,  9 ; Prov.  vi,  24.] 


284 


THE  HOLT  LIFE. 


one  permission,  and  one  command,  making  only  one 
transgression  possible. 

The  permission  allowed  the  free  eating  of  the  fruit 
of  every  tree  in  the  garden,  save  one.  Besides  the  other 
trees,  two  are  specially  mentioned  as  growing  in  the 
midst  of  the  garden.  They  are  distinct  from  each  other, 
as  are  both  from  all  the  rest  of  the  trees.  Each  one  was 
designated  for  a special  end.  One  is  called ‘‘the  tree  of 
life.”  The  fruit  of  this  good  tree  was  for  the  repair  of 
man’s  wasted  physical  powers.  And  the  Creator  had  so 
concentrated  within  it  the  essence  of  the  new  cosmical 
life  which  He  had  given  the  earth,  that  the  partaking 
of  its  fruit  would  insure  immortal  physical  lile  (Gen.  ii, 
22;  Rev.  xxii,  1).  And  its  existence  was  for  the  per- 
petuation of  man’s  life  on  earth,  so  that  when  removed 
from  it,  his  removal  would  not  be  by  death. 

The  other  tree  was  “the  tree  of  the  knowledge  of  good 
and  evil.’^  Its  name  and  characteristics  indicate,  (a), 
that  it  was  not  included  among  the  trees  of  Gen.  i,  and 
ii.  9,  for  they  “were  all  good;”  (b),  that  cosmical  evil 
was  on  the  earth;  and,  (c),  that  this  evil  was  concentra- 
ted in  this  tree.  Such  a tree  could  not  otherwise  have 
existed.  This  suggestion  is  supported  by  “right  {exou- 
sia)  to  the  tree  ot  life”  (Rev.  xxii,  14).  Its  opposite 
could  be  only  the  tree  of  death.  And  from  the  lact 
that  Satan  made  it  the  base  of  his  operations  we  infer 
that  some  intimate  connection  existed  between  it  and 
him.  In  it  was  concentrated  the  cosmical  evil  which 
began  in  him.  It  was  the  poison  tree,  the  tree  of  death. 
This  is  implied  in  the  prohibition.  For  this  presup- 
poses evil  existing  either  in  the  subject  to  whom  the 
word  was  addressed,  or  in  the  object  forbidden.  It  was 
not  in  the  subject,  so  must  have  been  in  the  tree. 

In  it  there  were  properties,  the  effects  of  which  upon 
man’s  system  it  was  l>eyond  Divine  power  to  counteract. 
They  must  run  their  course.  Its  poison,  however, 
could  neither  spread,  nor  injure  man,  so  long  as  its  fruit 


rnU  HOLY  LIFE. 


285 


was  uneaten.  But,  did  mail  eat  it,  lie  must  partake  of 
the  cosmica!  evil  concentrated  in  the  tree,  and  so  of  its 
effect,  physical  death.  And  iho  command  shows,  as 
well  as  the  name  of  the  tree  that  it  sustained  an  essen- 
tial relation  to  man.  llis  condition  of  innocence,  like 
that  of  undeveloped  childhood,  was  one  of  inability  to 
distinguish  good  from  evil  except  through  experience. 
A test,  hence,  was  necessary.  In  it  lay  his  marked 
superiority  over  all  other  living  creatures.  It  showed, 
what  they  had  not, the  power  of  will  to  select, with  approv- 
al, the  true  and  right  as  good,  and  to  reject,  with  disap- 
proval, the  false  and  wrong  as  evil.  It  showed  him 
possessed  of  a God-consciousness,  and,  hence,  as  placed 
where  contingency  to  evil  necessarily  existed.  The 
command  would  awaken  in  his  spirit  a sense  of  his 
duty  to  God.  And  obedience  would  be  that  disciplin- 
ing of  his  spirit  by  which  he  would  become  God  like 
in  life,  and  positively  holy.  This  is  the  law  of  sonship. 
As  Jesus  became  ‘‘perfect  through  suffering,’’  Adam 
would  have  become  perfect  through  obedience;  and 
thus  would  he  have  obtained  “ricrht  to  the  tree  of  life,” 
and  so  attained  immortality*  on  earth  (Gen.  iii,  22j. 

The  test  being  given,  if  Adam  would  connect  to- 
gether, as  doubtless  he  did,  the  command,  “thou  shalt 
not  eat  of  it,”  the  warning,  “in  the  day  you  eat  it 
you  shall  die,”  and  the  charge,  ‘guard  the 
garden,”  it  would  be  readily  suggested  to  his  mind 
that,  at  that  tree,  a conflict  of  some  kind  would  be; 
that,  no  matter  how  stealthily  the  enemy  might  ap- 
proach, or  under  what  disguise,  he  could  instantly  de- 
tect his  design  in  any  suggestion  to  him  to  betray  his 
trust;  that,  thus,  he  would  obtain  a knowledge  of  the 
evil  already  existing;  that,  successful  resistance  to  it, 

['^llii.s  is  not  that  now  called  “conditioned  immortality.”  The 
true  ground  of  rnan^s  immortality  is  this:  he  was  made  in  the  “im- 
age of  God,”  who  “alone  hath  immortality.”  And  this  image,  though 
defaced,  was  not  destroyed  by  the  Fall.  Jas.  iii,  9;  lleb.  xii,  9;  Acta 
xii,  28.  God  is  the  Father,  not  of  our  intellects  (Is.  Iv,  8),  but  of  our 
moral  and  spiritual  nature.  Nuin.  xvi,  22;  xxvii,  16.] 


286 


THE  HOLY  LIFE. 


or  him  could  be  only,  but  would  be  surely,  through 
obedience  to  God;  and,  that  one  c )iiflict  might  decide 
the  momentous  issue.  This,  at  least,  would  be  clear  to 
his  mind;  did  he,  failing  to  stand,  eat  of  the  forbidden 
fruit,  he  would  decide  in  favor  of,  and  partake  of  the 
physical  evil  already  existing  on  earth,  and  of  its  re- 
sultant, physical  death.  And  since  his  eating  would 
be  also  disobedience  to  God,  he  would  partake,  also,  of 
moral  evil,  and  so  of  its  resultant,  death  in  the  soul.  He 
would  become  a guilty  creature,and  so  must  be  punished. 
He  would  forfeit  his  sovereignty.  And,  yielding  to  the 
Evil  One,  he  and  all  his  posterity  would  become  his  cap- 
tives, so  far  as  he  knew,  forever.  But  did  he  refuse  to 
eat  the  fruit,  he  would  decide  in  favor,  and  would  ob- 
tain a knowledge,  ot  good,  by  obedience,  and  of  evil,  by 
its  absence  from  him.  Thus  would  he  fulfill  his  des- 
tined end  to  know  good  by  choosing  it,  and  evil  by  re- 
fusing it,  as  foreign,  hostile,  and  to  be  overcome.  Thus 
would  he,  by  an  honestly  gained  ethical  victory,  obtain, 
by  the  way  of  righteous  judgment,  the  expulsion  of  the 
foe  to  the  hell  prepared  for  him  and  for  his  angels  (Matt. 
XXV,  46).  This  would  give  him  the  undisturbed  pos- 
session of  earth,  free  forever  from  the  curse,  and  fit  for 
the  occupancy  of  an  uninterruptedly  holy  and  happy 
race,  whose  members  when  they  passed  from  earth 
would  go  away  without  passing  through  the  awful  gates, 
and  along  the  lonely  corridors  of  death. 

Thus  warned  he  entered  upon  his  duty.  He  knew 
nothing  of  the  power  of  the  evil.  And  in  this  innocent 
simplicity  he  seems  to  have  felt  no  fear.  He  knew  not 
the  secrets  of  the  ground  on  which  he  trod,  of  the  des- 
truction of  the  mighty  creations  which  preceded  his,  of 
the  prison-house  of  sin  over  which  the  deep,  blue  sea 
was  rolling,  of  the  fallen  angels  and  disembodied  spirits 
in  the  atmosphere  above  and  around  In’m,  nor  ot  thcarch- 
tiend  over  all.  Nor  need  he  know  all  this.  It  would  be 
timeenouirh  for  him  to  know  it  when  victorious  over  the 
enemy.  Tlien  miglit  he  learn  that  this  once  bright  spirit, 


THE  HOLY  LIFE. 


287 


the  ruler  over  the  original  earth,  Lucifer,  son  of  the 
morning, liad  forfeiteJ  his  dominion,  whicli  had  now  been 
given  to  himself;  that,  notwithstanding  this,  he  still  had 
claims  as^‘prince  of  this  world,” thefutilitj  of  which  claims 
could  be  exposed  only  by  a judgment  coming  through 
decisive  ethical  victories,  won  by  his  successor;  that  be- 
cause he  (man)  crowned  with  glory  and  honor,  had  his 
possession,  blessedness  and  glory,  and  was  destined  to  be 
the  executioner  of  this  judgment  upon  him,  he  had  an  in- 
terest in  him,  and  an  envy,  hatred,  rage  and  revenge 
ao;ainst  him,  which  would  iir^e  him  to  do  his  utmost  to 
accomplish  his  (man’s)  ruin.  He  would  throw  into  the 
conflict  the  energy  ot  despair.  It  was  enough  then  for 
man  to  know  that  the  v/ay  was  open  for  him  to  over- 
come, or  to  be  overcome  of,  evil,  by  his  own  free  choice 
(1  Cor.  xiii,  11);  and  that  his  orders  were  unmistakably 
clear.  All  he  had  to  do  to  insure  successful  victory, 
was  to  obey  the  orders  which  his  Creator  had  given  him, 
and  make  a Arm  stand  acrainst  the  Evil  One. 

o 

The  assault,  the  enemy  determined,  must  be  success- 
ful. And  he  managed  it  with  the  most  consummate 
ability,  treachery  and  cunning.  Its  plan  shows  him 
the  master  in  the  tactics  of  temptation,  and  indicates 
the  agency  of  a spiritual  power  of  a very  high  order  of 
intellect,  determined  on  the  destruction  of  man.  He 
approached  in  broad  daylight,*  the  best  time  to  disarm 
all  fear.  He  must  And  some  point  within  man,  upon 
which  to  fasten  a solicitation  to  sin,  which  would 

[*Thi3  is  clear  from  Gen.  iii:  in  the  coul  of  that  evening  they, 
I.  e.,  Adam  and  Eve,  saw  the  Lord  God,  &c.] 


288 


The  holy  life. 


not  be,  he  knew,  self-originated.  First,  he  did  not  assail 
with  the  weapons  of  power  and  terror.  This  would 
have  inspired  dread,  and  provoked  defeat.  He  ap- 
proached through  the  medium  of  an  animal  from  which 
no  harm  would  be  suspected.  This  was  a serpent,  a 
real  one,  as  the  artless  style  of  the  narrative,  and  the 
many  allusions  to  the  narrative  in  the  Bible  show.  Its 
appearance,  its  actions,  easy  and  companionable,  and  its 
splendor,  which  produced  upon  man  the  impression  of 
great  beauty  and  intelligence,  disarmed  all  fear.  Add 
to  these  the  peculiar  structure  of  its  vocal  organs  which 
made  them  capable  of  being  used  to  express  articulate 
sounds,*  and  its  subtlety  and  destructive  propensities, 
and  its  being  a creature,  perhaps  the  only  one, which  came 
over  from  his  (Satan’s)  earth, and  one  can  readily  see  how 
well  fitted  it  was  to  be  the  instrument  of  his  malignant 
desio;ns.+  As  little  as  did  the  Eleven  iinamne  that  an 

O I o 

[*Eve  was  not  startled  by  tlie  sounds.  This  fact  suggests  that, 
before  the  fall,  intelligent  communication  was  carried  on  between 
man  and  the  animals.] 

[ilts  name,  in  Hebrew,  signifies  keen  sight,  then  divining. 
Wisdom  taking  the  direction  of  subtlety,  which  is  moral  evil,  is 
its  nature.  Its  subtle,  malicious,  and  destructive  ])ropeusity  is 
seen  in  its  fascinating  a bird  to  destroy  it.  It  was,  alone,  the  only 
(II(*b.)  subtle,  the  single  example  of  cunningamong  all  the  animals, 
and  was  ‘‘more  subtle  than  any  ]>east  of  the  field  which  the  Lord 
God  had  made.”  That  is,  no  beast  wliicli  Jehovah^God,  ^.  6.,  the 
Creator  in  covenant  with  man,  liad  made  (Gen.  iii,  1).  This  phrase 
regards  the  beasts  made  during  tlie  six  days’  work,  and  for  man, 
and  his  eartli.  None  such  could  be  found,  which  in  subtlety,  could 
com[)are  v,dth  it.  The  Ilel^rew  justifies,  as  it  starts,  the  suggestion, 
that  tlie  serpent  was  no  part  of  tlie  six  days’  work,  but  originally 
belonged  to,  and  came  over  from  the  Pre-Adamite  earth.  It  was  a 
creature  belonging  to  Satan’s  earth. 

The  universality  of  serpent- worship  among  primitive  nations, 
shown  in  the  traces  of  it  found  wherever  monuments  of  humanity 


THE  HOLY  LIFE.  ^ 289 

instrument  of  Satan  was  at  the  table,  in  the  person  of 
Judas,  so  little  did  Eve  imagine,  as  she  permitted  the 
familiar  approach  of  the  fascinating  animal,  that  under 
tliat  beautiful  and  apparently  innocent  form  lurked 
man’s  bitter  foe.  ‘^It  beguiled  her,”  so  she  said. 

Next,  He  selected  the  most  decisive  moment, ^.^.,when 
he  could  meet  Eve  alone.  lie  dared  not  meet  her  and 
Adam  togetlier.  They  might  have  upheld  each  other 
in  obedience  and  love  to  God, and  thus  have  defeated  him. 
Nor  did  he  meet  Adam  alone.  His  stroimer  nature 

o 

exist,  suggests,  that  this  was  8atan^s  device.  As  by  the  serpent  h® 
had  accomplished  the  fall  of  man,  so  by  man^s  worship  of  it  would 
he  hold  him  in  subjection,  by  a chain  binding  him  to  his  own  earth. 

And  Hugh  Miller’s  remarks  in  his  Testimony  of  the  Eocks, 
(pgs.  110-112,  Am.  Ed.)  strengthen  both  these  suggestions:  ‘‘With 
the  first  dawn  of  the  Tertiary  division  the  reptilian  occupied,  as 
now,  a very  subordinate  place.  In  the  times  of  its  humiliation 
and  decay  one  of  the  most  remarkable  of  its  orders  appears  as  an 
order  illustrative  of  extreme  degradation.  The  earliest  known 
ophidian  remains  occur  in  the  Tertiary  division.  And  how 
strangely  the  history  of  these  repulsive  reptiles  has  been  mixed  up 
with  that  of  man.  In  the  most  ancient  Phoenician  fables  the 
great  antagonist  of  the  gods  was  a serpent,  once  their  subject,  but 
then  a rebel  and  an  enemy.  A monster  serpent  strove  to  des- 
troy the  mother  oi  Apollo  before  his  birth,  and  afterwards  was  by 
him  destroyed.  Hercules  had  to  kill  a great  serpent  before  he 
could  possess  “the  apples  of  Hesperides”  which  it  watched.  Jason 
had  to  kill  the  frightful  serpent  which  guarded  “the  golden  fleece.” 
These  myths  were  evidently  derived  through  tradition  from  the 
history  of  man’s  fall.  And  that  tells  us  that  the  reptile  selected 
as  typical  of  the  great  fallen  spirit  was  at  once  the  reptile  of  the 
latest  appearance  in  creation  (^.  6.,  in  the  geologic  ages),  and  the  one 
selected  by  philosophical  naturalists  as  representative  of  a reversed 
process  in  the  order  of  being — of  a downward-seeking  career.  The 
fallen  spirit  is  represented  in  Revelation  by  what  we  are  now  taught 
to  recognize,  in  science,  as  a degraded  being.”  The  characteristics 
of  the  serpent  given  in  Gen.  iii,  1,  show  that  it  belongs  not  to  that 
creation  which  God  pronounced  very  good.  It  was  then  a degraded 
being,  as  Geology  shows.  It  belongs  to,  and  came  over — did  it  not? 
from  Satan’s  earth. 


290 


THE  HOLY  LIFE. 


might  have  repelled  the  assault.  Besides,  Eve’s  ruin 
tlirough  him,  might — through  a plea  of  obedience  to 
her  superior — liave  been  incomplete,  But  he  attacked 
the  weaker  person  (1  Pet.  iii,  7).  Eve  was  created  only 
mediately,  Adam,  directly,  after  the  image  of  God.  The 
weakness  of  humanity, hence, which  lies  in  the  fact  that  tlie 
body  is  psychic,  not  spiritual,*would  be  increased  in  her. 
While  the  influence  of  the  spirit  would  ]>e  proportion- 
ately diminished,  all  emotions  arising  from  sense  and 
sense-consciousness  would  be  proportionately  increased- 
Slie  therefore  would  be  more  susceptible  of  outward 
form  and  beauty.  Hence,  she  would  be  more  easily 
reached  b}"  a temptation  addressed  to  them.  Upon  her, 
therefore,  the  attack  was  made.  Slie  was  found  alone. 
She  was  allured  to  the  fatal  spot.  She  was  captivated 
by  the  enchantments. 

He  begins  the  attack  by  a question,  simple,  but 
cralty;  full  of  fascinating  guile,  and  calculated  to  dis- 
turb the  balance  of  her  moral  powers,  and,  unless 
promptly,  firmly,  and  rightly  met,  to  prepare  for  their 
overthrow.  ‘‘Yea,  hath  God  said,  Ye  shall  not  cat  of 
every  tree  of  the  garden?”  By  his  assumed  ignorance, 
and  desire  for  information,  which,  he  implies,  she  can 
give,  he  calls  up  vanity  from  the  depths  of  her  self-con- 
sciousness. By  liis  omission  of  the  theocratic  name, 
“Jehovah”,  the  covenant  name  of  God,  and  by  his  use  of 
the  nniversalistic  name,  Elohim,  “God  as^ Creator,”  he 
would  intimate  that  He  was  indifferent  to  His  creatures, 
or  at  least  was  not  frank  in  His  dealings  toward  them. 
And  by  his  suggestion  as  to  the  possibility  of  a mistake 

[ • It  is  not  the  si)irit  but  the  soul  which  is  predominant  over 
the  body.] 


THE  HOLY  LIFE. 


291 


as  to  whether  God  liad  actually  given  such  a command, 
he  would  lead  her  to  doubt  whether  she  had  not  been 
possibly  mistaken  or  at  least  misunderstood  His  message. 
Thus  he  breathed  into  her  breath  from  beneath.  Thus 
implanted  he  sinful  lust  into  her  soul. 

For  once  the  snare  was  set  in  the  presence  of  the 
prey  and  it  was  caught.  Enveloped  in  the  mists  of  er- 
ror Eve  parleyed.  She  omitted  the  theocratic,  and  used 
only  the  universalistic  name — God.^  The  serpent’s  use 
ot  the  name  may  have  arisen  from  the  fact  that  he  knew 
God,  only  as  Creator,  and  not  as  in  covenant  with  man. 
But  for  Eve  there  was  no  such  plea.  Nor  any  for  her  add- 
ing the,‘^touch  not,”  to  God’s  command — thus  making  the 
prohibition  stronger  than  it  was,  and  implying  that  it 
was  too  strict.  And  yet  she  at  the  same  time  weakened 
that  command  by  reducing  the  ^^surely”  to  ‘‘lest”  “ye  die” 
i.<?.,from — such  is  the  intimation — the  poisonous  quality 
of  the  fruit  She  increased  the  stringency  of  the  law,  and 
weakened  its  penalty  of  the  time.  Doubt,  wavering,dis- 
content  had  already  begun  to  work.  Thus  had  she  opened 
the  way  for  a fresh  attack.  Boldly  the  enemy  presses  the 
advantage  gained. *|*  He  steps  forth  from  his  hiding 
place  of  craft  into  the  open  held  of  a positive  challeng- 
ing of  God’s  ability  to  execute  His  penalty:  “Ye  shall 
not  die  at  all,”  Heb., — repeating,  in  mocking  blasphemy, 
God’s  very  words,  and  thus  showing  that  lie  knew  them. 

p-Tlie  nam?,  God,  is  found  in  this  section  (ii,  4-iii,  54)  only  in 
the  mouth  of  the  serpent,  and  of  Eve,  in  reply.  In  every  other 
place  it  is,  Lord-God.] 

[fLet  the  reader  note  that  while  in  the  temptation  of  Jesus  the 
increasingly  bolder  attacks  were  purposely  co-ordinate,  here,  they 
are  characterized  by  strongly  marked  gradations. 1 


292 


THfi  HOLY  LiYJi. 


He  then  again  speaks  of  her  Creator  as  Elohim,  and 
not  as  Jehovah,  and  thus  detaches  her  more  from  all 
tliought  of  Him,  as  near  and  friendly.  Under  this  in- 
sinuation such  thought  is  rapidly  disappearing,  and  self 
and  sin  rapidly  taking  its  place.  The  enemy  sees  this.  He 
gives  Eve  no  breathing  time  before  he  presses  his  next 
assault.  This  was  a truth  indeed,  but  a sad  one,  and  so 
joined  to  a lie  as  to  give  the  whole  the  appearance  of  a 
marvellously  blessed  truth:  ^‘God  knows  that,  when  you 
eat  the  fruit,  your  eyes,  instead  of  closing  in  death, 
shall  be  for  the  first  time  truly  opened;  ye  (you  and 
your  husband)  shall  be  like  God  knowing  good  and 
evil,’’  That  is.  Your  condition  is  lamentable.  You 
live  with  closed  eyes.  You  are  shut  out  from  knowl- 
edge. Eat,  and  the  most  glorious  results  will  follow. 
You  will  be  wonderfully  enlightened.  You  will  be 
raised  to  a Divine  position.  You  will,  without  God’s 
teaching,  know  what  is  good,  and  what  is  evil.  You 
will  no  longer  need  His  guidance  and  support.  You 
will  be  independent  of  Him.  He  knows  this,  He  is 
envious,  uidoving,  tyrannical.  He  would  hold  you  in 
slavery.  Eat,  and  be  free. 

Each  movement  of  the  assault  showed,  like  the  prep- 
arations for  it,  consummate  generalship.  First,  he  dis- 
torted the  Divine  image,  and  darkened  the  God-con- 
sciousness. Thus  he  prepared  the  way  to  smite  down 
by  a lie,  concealed  by  being  joined  to  a truth  dislocated 
and  misapplied,  her  confidence  in  the  certainty  and 
suitableness  of  the  Divine  command.  He  had,  with  un- 
erring judgment,  struck  Eve  on  her  weakest  point,  her 


THE  HOLY  LIFE. 


293 


vanity,  and  with  a deadly  blow.  She  had  not  known 
evil.  Why  should  she  wish  to  know  it?  Why  seek  to 
raise  herself  to  the  height  of  God?  Why  not  say,  I will 
not  to  know  what  God  does  not  will  to  tell?  Here,  ig- 
norance is  both  bliss  and  erudition.  But  fascinated  by 
the  vision  of  self-exaltation,  and  intoxicated  with  the 
idea  of  becoming  like  God,  she  stopped  not  to  ask, 
what  will  it  benefit  me  to  know  evil?  Will  not  this 
knowledge  be  to  me,  not  having  the  wisdom  and  power 
of  God,  perilous,  yea,  destructive?  The  pride  which  was 
awakened  by  the  temptation  being  unchecked,  became 
imperious.  She  looked  lustfully  at  the  tree.  Its  fruit 
she  saw  ‘^was  good  for  food.”  This  was  the  ^dust  of 
the  flesh,”  the  temptation  which  flnds  its  sphere  in  the 
body,  and  whose  parallel,  in  the  conflict  in  the  v/ilder- 
ness,  which  is  our  study,  was,  <durn  these  stones  into 
bread.”  Its  fruit,  she  saw,  ‘‘was  also  pleasant  to  the 
eye.”  This  was  “the  lust  of  the  eyes,”  the  temptation 
which  flnds  its  sphere  in  the  sensuous  part,  the  soul, 
and  whose  parallel,  in  the  conflict  in  the  wilderness,  was 
“showed  Him  all  the  kingdoms  of  the  world,  and  the 
glory  of  them.”  And  its  fruit  she  saw,  further,  “was  to 
be  desired  to  make  one  wise.”  This  was  “the  pride  of 
life,”  the  temptation  which  flnds  its  sphere  in  the  spir- 
it, and  whose  parallel,  in  the  conflict  in  the  wilderness, 
was,  “throw  Thyself  down.”  In  both  great  conflicts 
the  whole  trichotomy  was  assailed.  In  Eve’s  case  her 
heart  followed  her  eyes  (Ecel.  x,  19).  The  restless  am- 
bition for  strong  intellectual  superiority,  kindled  in  her, 
demanded  satisfaction.  Her  desires  became  violent, 


294 


THE  HOLY  LIFE. 


tempestuous.  She  stopped  not  to  consult  her  husband, 
or  to  pray  to  God,  or  to  consider  that  the  soul,  the  me- 
dium between  the  spirit  and  body  was  free  to  choose 
between  the  two  tendencies,  flesh  and  spirit,  inherent- 
ly belonging  to  the  peculiar  constitution  of  her  being. 
Overcome  by  the  three -fold  temptation  ever  since  em- 
ployed to  ruin  man — and  whose  successive  steps  were 
outward  attention,  inward  agitation,  and  increase  of 
passionate  desire,  yielding  ruin  and  death — she  put 
forth  her  liand — then  took — then  ate — the  fruit,  and 
instantly  the  divine  spark  was  quenched.  And  that 
fatal  act  was  the  beginning  of  that  dreary,  dreadful 
history,  which,  since,  has  been  burdened  wich  the 
crimes,  calamities,  sorrows,  sufferings  and  sins  of  a 
ruined  race  and  earth.  She  did  not,  she  saw,  die  im- 
mediately. Then  she  at  once  became  the  tempter,  and 
souglit,  successfully,  to  involve  her  husband  in  her  fall, 
lie  was  not  deceived  (1  Tim.  ii,  14),  He  instantly  saw 
the  impiety,  folly,  ruin  and  wrong  of  her  course.  But 
the  deed  had  been  done,  and  could  not  be  undone.  He 
loved  Eve,  felt  for  her,  and  determined  to  share  her 
fate.  She  fell  through  lust,  he  through  pride.  He 
sinned  wilfully  and  intelligejitly  (Bom.  v,  14):  “she 
gave  to  her  husband,  and  he  did  eat.’’ 

Thus  man  fell  where  he  should  have  stood,  and  where 
he  should  have  been  victor,  became  the  slave.  He 
should  have  submitted  his  passions  to  his  reason,  and 
his  reason  to  the  expressed  will  of  God.  This  he  did 
not  do.  By  his  disobedience  he  emancip:itcd  himself 
from  God,  and  so  had  necessarily  to  assume  independ- 
ence of  Him.  But  it  was  an  independence  fraught 
with  consequences  the  most  deplorable.  His  latal  act 
showed  his  unfitness  to  receive  such  a gift  as  his  wife 
from  God,  and  his  uiuvorthiness  to  be  His  representa- 
tive of  theocratic  rulership.  He  learned  what  good 
and  evil  are,  not  as  God,  but  without  God — good  by 
the  consciousness  of  its  loss,  evil  by  the  consciousness 


DRIVEN  OUT  OF  EDEN 


THE  HOLY  LIFE. 


295 


of  liis  wretcliedness.  Ilis  spirit  lost  its  hold  upon  God, 
and  he  his  innocence.  The  poise  of  his  nature  waa 
destroyed.  It  became  fleslily.  The  soul  rebelled 
against  the  spirit,  and  the  body  against  the  soul.  The 
desires  of  the  lower  life  became  imperious,  and  the 
body,  now  sinful  flesh  (llom.  viii,  3),  became  the  prey 
of  disease,  infirmity  and  death.  Fallen  by  his  act  out 
of  his  life-relation  to  God  into  the  cosmic  relation  to 
Satan,  he  was  now  his  vassal,  subject  to  sin  and  death, 
with  a heart  impregnated  with  the  spirit  of  revolt 
against  God,  and  both  unwilling  and  unable  to 

extricate  himself  from  his  conqueior’s  toils.  He  was 
condemned  to  be  driven  out  into  the  world,  now,  by  con- 
quest, a part  of  Satan’s  empire.  All  his  posterity  share 
in  his  corruption,  guilt  and  loss,  inherit  his  determina- 
tion to  evil  and  his  hostility  to  God,  and  are  powerless 
to  free  themselves  from  Satan’s  tyranny  and  temptations. 
The  strong  man  armed  keepetli  his  goods  in  peace. 

The  triumphant  enemy  could  look  over  the  ruined 
earth  as  his  recovered  territory.  He  could  exult  that 
he  was  “prince  of  this  world,”  now,  with  its  fallen  head, 
under  the  bondage  of  corruption.  No  hindrance  to 
his  entering  now^  upon  full  possession  was  visible. 
Henceforth  would  he  hold  it  and  all  its  inhabitants 
under  his  complete  infernal  sway.  • 

But  an  arrest  was  suddenly  put  upon  his  movement. 
Instantly  upon  sinning,  there  came  to  the  couple,  the 
consciousness  of  nakedness,  as  indecent  exposure.* 

form  in  wliicli  this  fact  is  put — “their  eyes  were  opened 
and  tliey  knew  that  they  were  naked’’ — suggests  that  tlieir  nakedness, 
i.  e.,  destitution  of  covering,  followed  their  sin.  For  this  conscious- 
ness came  to  them  suddenly,  upon  their  fall  from  the  eminence  on 
which  and  out  of  the  life-relations  in  wdiich  God  had  placed  them. 
Then  must  they  have  had  a covering  before.  And  analogy  suggests 
that  this,  like  that  of  all  other  animals,  was  a natural  covering  de- 
veloped from  within.  Let  the  reader  turn  hack  to  j)gs.  279-^81,  and 
read  what  is  there  said  about  the  creation  of  man.  He  will  then  see 
that  the  three  parts,  while  distinct,  were  so  completely  united  into 
one,  that  the  Hesh  could  have  no  controversy  with  the  spirit,  hut  would 
gladly  allow  it  to  exercise  over  it  all  the  influence  of  its  full  vigor 


296 


THE  HOLY  LIFE. 


This  sense  of  shame  was  the  only  bright  spot  in  the 
dark  history.  It  showed  a sense  of  guilt.  And  this 
showed  that  the  God-consciousness  was  not  wholly  des- 
troyed. It  discovered  itself,  not  in  a comforting,  but 
in  an  accusing  voice.  It  told  man  that  he  had  forfeited 
the  favor,  and  deserved  the  frown  of  God,  and  thus 
witnessed  for  Him.  It  expressed  itself  in  what  we 
call  conscience — conscientia^  the  self-knowledge  we 
have  of  our  conduct.^  Had  he  sunk  so  far  as  to  have 
lost  this  sense  of  shame  and  fear,  the  last  spark  of  the 
God-consciousness  remaining,  this  would  have  shown 
sin  within — wickedness  in  his  spirit,  the  sin  of  Satan 
and  his  hosts — and  this  would  have  put  man  beyond 
all  hope  of  recovery. -j*  I3ut  this  sense  of  shame — one 
fact  which  distinguishes  man  from  brutes — showed 
that  man  had  not  engendered  sin  in  himselt.  It  had 
come  to  him  from  without.  It  had  taken  possession 
ol  his  being,  and  had  deranged  his  life-relation,  but  it 
was  foreign  and  hateful  to  him.  This  showed  that  the 
spirit,  though  dead  as  to  communion  with  God,  was 
not  dead  as  to  all  fear  of  Him,  as  to  all  sense  of  depend- 
ence upon  Him,  and  as  to  all  regard  for  His, as  the  su- 

and  power.  That  influence,  while  preserving  the  whole  being  from 
all  inroads  of  corruption  and  death,  shed  over  the  body  incessantly 
its  own  brightness.  And  thus  its  nakedness  was  hidden  within  a veil 
of  radiance  thrown  over  it  by  the  unwearying  activity  of  the  God- 
consciousness  within — the  pneumatical.] 

[♦Conscience  came  in  with  sin.  Jesus  was  troubled  in  spirit, 
and  felt  sorrow  of  soul.  But  ^ye  read  not  of  conscience  in  Him.  It 
is  the  exercise  of  the  spirit  injured  by  the  Fall,  and  having  to  do 
with  a broken  law.  But  Jesus  being  wliolly  without  sin,  and  un- 
intermittingly  obedient  to  tlie  law.  His  communion  with  God  was 
unbroken.  His  God- consciousness,  hence,  was  never  disturbed.  He, 
hence,  further,  lived  above  the  level  where  the  conscience  comes  into 
activity.] 

[tThe  terms  of  the  narrative,  and  the  character  of  the  retribu- 
tion: partly  punitive  (toils  of  the  man  in  getting  bread,  and  pains  of 
the  woman  in  bearing  children),  and  partly  t)rivitive  (the  forfeiture 
of  that  immortality  wiiieh  would  have  resulted  from  obedience,  and 
the  peculiar  form  of  sentence  on  Satan):  both  show  that  the  maii^s 
yielding  to  temptation  was  j)sychical  rather  than  pneumatical.] 


THE  aOLY  LIFE. 


297 


preme,  standard  of  right  and  wrong.  As  touching  the 
supremacy  over,  the  rightful  heirship  to  the  earth,  that, 
so  far  as  lie  could  effect  anything,  was  gone  forever. 
But  his  sense  of  shame  showed  him  capable  of  being 
redeemed,  and  of  receiving  a new  life.  And  this  made 
salvation  possible,  and,  also,  the  appearance  of  a cham- 
pion, who  could  rescue  him  and  the  earth  from  Satan’s 
grasp. 

Adam  and  Eve  were  summoned  into  the  presence  of 
God,  as  Judge.  Satan  seems  to  have  defiantly  braved 
the  Judge.  Adam  acknowledged  his  guilt,  but  not 
frankly,  lie,  in  self-exculpation,  rolled  the  burden  of 
his  guilt  directly  upon  the  woman,  indirectly  upon  God 
Himself.  And  the  woman  cast  all  the  blame  upon  the 
serpent. 

To  it,  before  adjudging  their  cases.  The  Lord  turned, 
lie  asked  no  questions.  He  gave  no  opportunity  for 
defense.  He  at  once  pronounced  sentence  upon  it,  or 
him, rather  than  on  them, ‘‘thou  art  cursed” — proof,  this, 
that  the  higher  agent  in  the  transaction  had  been  al- 

.00 

ready  tried  and  condemned.  This  sentence  divides  it- 
self into  parts:  (1),  upon  the  serpent  directly,  and,  (2), 
upon  the  higher  agent.  The  first  part  has  these  par- 
ticulars: (a),  “thou  art  cursed  among  (Lange,  in  loco^) 
all  cattle,  and  among  all  beasts  of  the  field” — that  is, 
while  all  animals  would  share  in  the  ruin  brought  in 
by  sin,  it  alone  of  them,  was  cursed — a strong  intima- 
tion that  it  only  of  all  of  them  had  those  peculiar  prop- 
erties and  qualities  which  fitted  it  to  be  an  instrument 
of  the  Evil  One;  (b),  “thou  shalt  go  upon  thy  belly  all 
thy  days” — an  intimation  that  its  form  was  changed, 
partly,  or  w'holly,  with  the  object,  perhaps,  by  this 
degradation  and  exclusion  from  those  with  which  it 
had  been  classed,  to  put  it  where  it  could  not  again 
become  the  instrument  of  temptation;  and,  (c),  “dust 
shalt  thou  eat.” 

Trodden  in  the  dust,  hated  of  all  creatures,  bruised  by 


298 


THE  HOLY  LIFE. 


the  seed — this  was  the  sentence  upon  the  serpent.  Its 
features,  and  the  natural  characteristics  of  the  serpent, 
together  with  its  marked  separation  from  the  beasts 
which  Jehovah-Elohim  had  made  on  the  fifth  day,* 
suggest  that  it  belonged  not  to  that  creation  which  The 
Lord  had  pronounced  all  good.  And  were  not  it  and 
the  tree  of  the  knowledge  of  good  and  evil  the  only  crea- 
tures belonging  to  the  tohu  condition  of  earth,  and  so  to 
Satan,  which  had  passed  over  from  it  into  the  recon- 
structed world?  Though  changed  in  structure,  it  had 
retained  its  generic  organization,  and  so  all  its  cunning 
and  destructive  properties.  It  had  no  sympathy  with 
the  order  and  beauty  of  its  new  habitation.  This,  with 
its  destructive  properties,  and  its  ethical  features,  fitted 
it  to  be  tlie  instrument  which  it  had  just  been.  But 
though  the  curse  fell  so  heavily  upon  it,  it  was  only 
the  instrument,  and  this  curse  upon  it  will  be  mitigated 
in  the  millennialearth  (Is.  xi,  8,  9;  Ixv,  25). 

The  second  part  of  the  sentence  passes  over  from  the 
serpent  to  the  })Ower  which  used  it.  This  is  in  strict 
accoid  with  the  fundamental  law,  that  the  historical 
foreground  is  everywhere  connected  with  a symbolical 
background.  But  vvdiile  the  agent  is  symbolized,  it  is 
simply  impossible  to  believe  that  the  account  is  merely 
symbolical  of  a conflict  between  evil  and  good,  as  quali- 
ties, or  between  the  Adamic  race  and  the  race  of  ser- 
pents. The  account  is  too  prosaic,  the  details  are  too 
exact,  the  facts  and  issue  are  too  important  and  por- 
tentous, the  conflict  too  real  and  formidable,  and  the 
clear  references  to  it  in  Scriptures  too  many,  for  any  such 
suppositions.  The  spiritual  nature  of  the  temptation, 
‘^e  shall  be  as  gods, ’'though  united  to  sensuous  motives, 
suggests  m(;re  than  mere  animal  agency.  And  the  im- 
pression left  uj)on  the  mind  of  the  plain  reader  is  the 
same  made  u])on  the  mind  of  reverent  and  scholarly 
men,  after  the  most  careful,  pains-taking  and  critical 
examination  of  the  whole  passage, 

[ Sfe  pg.  268,  note.] 


THE  HOLY  LIFE. 


299 


The  parties  are 
The  woman  and 
her  seed; 


and,  The  serpent 
and  its  seed. 


The  occasion  and 
cause  were:  the  new 
outburst  into  rebel- 
lion of  the  one  par- 
ty, and  its  seduction 
of  Adam  and  Eve. 


The  feeling  between  them; 

Enmity  put. 

The  character  and  issue  of  the  conflict; 

The  serpent  shall  bruise  the  seed’s  heel; 

The  seed  of  the  woman  shall  bruise  the  serpent’s  head. 

The  object  of  the  conflict: 

The  question  of  sovereignty  over  earth  including  its  inhabitants, 
and  their  rescue  from  the  slavery  to  which  they  had 
subjected  themselves;  and  the  settlement  of  every 
question  connected  with  the  whole 
issue. 

This  is  apparent  from  the  terms  of  the  sentence,  the 
gift  of  dominion,  with  the  charge  to  Adam,  the  facts 
concerning  his  fall,  and  the  subsequent  unfolding  of  the 
fact  of  a theocratic  kingdom. 

The  opposing  parties  are,  (a),  “The  woman.  Eve,  and 
her  seed.’’  This  word  is  spoken  of  the  woman  alone. 
And  it  says  that  it  is  offspring  from  her,  without  the  in- 
tervention of  a man,  that  is  “her  seed.”  And  one  Per- 
son only  is  mentioned  in  all  Scripture  as  coming  in 
such  an  extraordinary  way.  Centuries  later,  a prophecy 
proclaimed  the  coming  appearance  of  a Son  from  “tlie” 
— not  “a”a3  in  E. Y.,but,  as  in  the  Hebrew  idiom, “the” — 
Virgin  Is.  vii,  14,  And  centuries  after.  One  was  born,  of 
whom  this  prophecy  was  true:  “the,”  not  “a”  as  in  E. 
Y. — Virgin  shall  &c.  Matt,  i,  23.  And  throughout  the 
New  Testament  persons  are  mentioned  as  being  born 
of  God,  and  thus  so  vitally  united  to  the  One  born  of 
the  Virgin,  that  the^  become  one  with  Him,  make, 


300 


THE  HOLY  LIFE. 


with  Him,  one  body,  and  are  called  by  the  same  name 
(1  Cor.  xii,  12).  And,  (b),  “thee  and  thy  seed.”  The 
character  of  the  conflict,  deadly;  the  manner  of  its  wa- 
ging— the  blind,  brutal,  insidious,  poisonous  attacks 
of  the  serpent,  “bruising  his  heel,”  and  the  open,  man- 
ly, straight-forward  and  successful  attacks  of  the  wom- 
an’s seed,  “bruising  its  head”.  And  the  subsequent  his- 
toric developments  and  words  all  point  out  tlie  “thee”a8 
that  Evil  One  wiiose  movements,  everywhere  consistent 
with  this  action,  are  traced  from  this  place  onward  to 
the  last  of  Hevelation,  where  he  is  called  that  old  Ser- 
pent, the  Devil,  and  Satan  (Eev.  xii,  9,  xx,  2);  and 
whose  identity  is  settled  beyond  all  question  by  Paul’s 
statement,  “the  serpent  beguiled  Eve  through  his  sub- 
tlety”— “for  Satan  himself,  &c.”  (2  Oor.  xi,  3,  14). 
And  “his  seed”  are  those  wdio  believe  his  lie,  are  actuated 
by  his  spirit,  are  allied  to  his  cause,  do  his  bidding, 
live  in  his  rebellion,  deflance  and  pride,  and  will  not 
submit  to  the  will  of  God,  nor  to  the  work  and  rule  of 
llis  Son  (Matt,  xii,  44;  xiii,  38;  Jn,  viii,  44;  Eph.  ii, 
2,  &c.).  To  accomplish  his  purpose  he  can  transform 
himself  into  an  angel  of  light,  work,  within  his  sphere, 
lying  signs  and  w^onders,  and  will,  hereafter  give  such 
power  to  the  beast,  that  he  himself  will  receive  there- 
from worship  from  men  (2  Cor.  xi,  14;  2 Thes.  ii,  9; 
licv.  xiii,  2-4).  Could  he  not,  then,  and  did  he  not,  to 
deceive,  degrade  himself,  to  take  the  form  of  an  inferi- 
or animal,  which  surely  came  over  from  his  earth? 
Could  lie  not  use  its  vocal  organs,  or,  give  them  the 
tcmpoiary  powder  ol  speech?  IJis  deceptive  act  was  from 


THE  HOLY  LIFE. 


801 

malignity — envy  (Wisdom,  ii,  24).  He  would  oppose 
God,  and  ruin  his  fair  creation.  But  other  motives 
also,  vastly  stronger,  urged  him  on.  lie  had  a claim 
of  sovereignty  which  must  necessarily  have  antedated 
the  new  creation.  For,  he  was  no  part  of  the  six  days’ 
work,  all  of  which  was  good.  Nor  could  he  have  been 
put  upon,  nor  allowed  to  come  upon  earth  merely  to 
tempt  man,  to  inflict  upon  him  pain,  and  to  bring  him 
into  ruin.  .Nor  is  there  any  way  conceivable  to  us,  by 
which  he  could  have  been  upon  the  new  earth,  had  he 
not  come  from  the  old  earth.  And  it  is  not  improbable 
that  his  name.  Dragon,  (liev.  xii;  xiii),  is  connected 
with  this  fact.  And  if  over  that  earth  he  held  sov- 
ereignty, we  can  well  see  how  he  claimed  the  new  earth 
as  his  own.  But  he  also  knew  that  he  had  forfeited  all 
right  to  that  sovereignty — that  he  had  been  dethroned, 
though  not  dispossessed,  and  that  this  could  be  done  on- 
ly by  ethical  victories.  To  obtain  them,  and  also  to 
raise  up  a sinless  seed  which  would  inhabit  earth,  and  get 
possession  of  the  realms  of  the  air,  man  had  been  placed 
on  the  earth,  as  its  head.  Could  he,  he  would  reduce 
him  (man)  to  the  level  of  his  own  ruin,  and  thus — for  he 
knew  not  the  Creator’s  secret  purposes — would  he  re- 
gain undisputed  possession  of  his  forfeited  sovereignty. 

The  sentence  most  decisively  broke  the  alliance  into 
which  the  woman  had  been  deluded,  and  announced 
that  a Divinely  put  enmity  between  the  parties  had 
taken  its  place.  The  evil  in,  and  the  evil  coming  upon 
man,  were  the  result  of  sin,  and  sin  was  introduced  by 
the  Evil  One.  Both,  hence,  could  only  be  removed  by 


I’HE  HOLY  LIEE. 


302 

the  total  overthrow,  and  final  expulsion  of  him  by  whom 
they  had  been  introduced.  Hence,  here,  the  redemption 
of  man  is  not  only  implied,  but  a determined,  protract- 
ed and  terrible  war  involving  the  question  of  the  sov- 
ereignty of  the  earth — a war  unceasing  until  the  ag- 
gressor is  irretrievably  overthrown — was  declared. 

The  enmity  on  the  part  of  the  Evil  One  is  most  real 
and  relentless.  lie  is  emphatically  Satan,  the  Adver- 
sary. Throughout  all  the  successive  stages  of  the  war, 
which  can  be  readily  traced,  and  which  had  been  deter- 
minedly waged  for  forty  centuries  when  Jesus  appeared 
as  man’s  Champion,  he  had  ever  exhibited  the  same 
crafty  and  malignant  purpose  to  keep  all  men  in  sub- 
jection. This  is  seen  not  only  in  the  purer  nature  ww- 
ship,  but  also  in  the  orphic  and  Phallic  worship  which 
obtained  from  the  earliest  ages.  This  is  seen  also  in 
the  wdiole  course  of  the  Cainites,  in  the  successful 
tempting  of  ^^the  sons  of  God”  to  marry  ^^the  daughters 
of  men,”  and  in  the  ffifyantic  hei^iht  to  which  the  ever- 
increasing  evil  had  reached  intlie  times  of  Methuselah, 
all  which  showed  his  almost  universal  ascendency — a 
height  so  great  that  Jehovah  ^^repented  that  he  had  made 
man,”  and  by  an  act  of  physical  omnipotence  swept 
away  the  world  of  the  ungodly  with  a flood.  This  was 
the  first  stage. 

One  family  only  was  left.  And  yet  over  their  descend- 
ents  did  he  (Satan)  s ) rapidly  gain  control,  that,for  a per- 
iod, all  knowledge  of  the  true  God  seems  to  have  been 
nearly  eliminated  from  the  consciousness  of  the  race. 
And  so  much  so,  that,  in  the  days  of  Melchizedek,  it  be- 


THE  HOLY  LIFE. 


303 


came  necessary  for  tlie  Lord  to  re-implant  in  the  hu- 
man consciousness  the  fact  of  His  own  self-existence 
and  unity.*  This  revelation  He  made  to  Abraham 
when  He  gave  him  his  call.  With  him  began  that 
theocratic  family  which,  centuries  later,  was  organized 
at  Mount  Sinai,  into  the  theocratic  kingdom.  That 
family  and  kingdom  were  established  to  defeat  Satan’s 
designs.  In  that  family  and  nation  God  had  embodied 
His  truth.  He  separated  them  from  all  other  peoples 
and  nations  by  barriers,  designed  to  keep  them  a separa- 
ted people.  He  sanctified  them,  and  called  them  an 
holy  nation.  Through  a series  of  most  marvellous 
facts  He  brought  them  into  a most  goodly  land,  an  Eden? 
larger  than  the  original  district  of  that  name,  a land 
which  He  had  originally  separated  and  sanctified  for 
them  (Deut.  xxxii,  8),  which  He  had  given  to  their  an- 
cestor Abraham,  with  the  promise  that  he  should  ‘^be 
the  heir  of  the  world,”  and  which  was  called  ^‘the  Holy 
Land.”  His  object  in  this  was,  that  through  them — as 
now  through  believers,  taken  out  of  Satan's  jurisdiction, 
exotisia  xxvi,  18;  Col.  i,  13),  and  put  into  the 

kinordom  of  God’s  dear  Son — this  war  mio^ht,  on  the 
human  side,  be  waged.  The  express  condition  of  their 
tenure  was  fealty  to  Him.  Their  Divinely-given  ordi- 
nances and  institutions  were  a national  proclamation  of 
their  position,  as  protestants  against  Satan’s  tyranny,and 
as  warriors  of  God  for  the  re-conquest  of  the  earth.  And 

[*I  refer  to  the  period  combraced  in  Gen.  x and  xi.  See  an 
able  paper  on  this  subject  in  Max  Muller’s  Chips  from  a Oeiinan 
Workshop.'] 


THE  HOLY  LlFt, 


provided  they  continued  loj-al  to  God,  the  truth  wliich 
lie  had  deposited  with  them,  would.  He  assured  them, 
successfully  resist  and  overcome  Satan’s  lie,  would 
spread  through  the  nations,  and  would  ultimately  unite 
them  in  the  war  for  his  dethronement  from  the  heart 
of  men,  and  for  his  final  dispossession  of  the  earth. 

This  was  the  only  part  of  earth  where  warfare  against 
him  was  proclaimed,  the  only  spot  over  which  his  flag 
did  not  float.  No  wonder  that  against  that  land  and 
people  he,  during  the  centuries,  waged  a relentless  war. 
His  efforts  to  destroy  the  theocratic  kingdom  were  vio- 
lent and  unceasing.  His  assaults  were  most  desperate. 
His  every  movement  showed  his  fierce  determination  to 
get  the  people  back,  if  possible;  or,  if  he  failed  in  this,  to 
deprive  them  of  the  favor  of  God,  or  at  least  so  entan- 
gle them  in  his  own  toils,  that  they  would  be  powerless 
against  him.  He,  while  they  were  yet  in  the  wildernes, 
was  ceaselessly  active  in  his  efforts  to  destroy  the  new- 
born theocratic  nation.  He  kept  alive  in  the  conscious- 
ness of  the  people  the  idea  of  demons  and  spirits  in  the 
wilderness(Lev.xvii,7).  His  place  and  power  were  recog- 
nized in  the  forbidding  of  sorcery,  and  the  worship  of 
demons,  in  the  very  extraordinary  fact  that  on  the  Great 
Day  of  Atonement,  one  goat  was  sent  into  an  uninhab- 
ited land  for  Azazel  (E.  Y.  Scape-goat,  Lev.  xvi,  8;  xix, 
31;  xx,6),  and  in  many  occurring  facts  (Ex.  xxxii,  8; 
Num.  xxii,  6,  7;  xxiii,23;  Pentateuch  passim^  and  in 
1 Cor.  X,  6-10).  After  their  entrance  into  Canaan  we 
we  find  his  influence,  in,  among  other  things,  the  evil 
Bpirit  which  governed  the  people  of  Shechem,  and  after- 


THE  HOLY  LIFE. 


305 


wards  tormented  Sanl  (Judg.  ix^  23,  1 Sam.  xvi,  23). 
In  fact  the  Book  of  Judges  is,  almost,  one  prolonged 
history  of  his  often  and  terrible  bruising  of  ^^the  heal.” 
Nor  are  its  mournful  recitals  followed,  except,  for  brief 
periods,  by  brighter  ones.  In  2 Sam.  xxiv,  1,  mar^  and 
1 Chron.  xxi,  1,  Satan  comes  forward  prominently,  by 
name,  as  the  foe  and  injurer  of  the  theocratic  kingdom. 
He  strikes  at  its  head,  king  David.  More  than  once 
had  he  moved  him  to  sin,  but  had  failed  to  hold  him. 
Now  he  inspired  him  with  the  proud,  and  so  God-dis- 
pleasing idea  of  numbering  Israel.  This  kindled  the 
Lord’s  anger  against  him.  And  the  permitted  agent 
in  bringing  his  inward  sin  of  pride  to  outward  mani- 
festation, and  thus  to  involve  his  fall — both  necessary  to 
his  pride’s  rebuke  and  judgment — was  Satan:  <‘He 
stood  up  against  Israel,  and  provoked  David  to  num- 
ber Israel.”  Here  he  was  God’s  permitted  instrument 
to  bring  evil  to  a head,  so  that  it  might  be  felt, 
confessed,  and  put  away.  And  that  God  uses  evilspir- 
its  as  divinely-permitted  instruments  of  wrath,  is  clear 
from  1 Sam.  xvi,  14,  ^^an  evil  spirit  from  the  Lord  &c.,” 
from  Is.  xix,  17,  ‘^a  perverse  spirit  &c.,”  and  from  1 
Kg.  xxii,  19.  Here,  to  the  Lord’s  question,  <^who  will 
persuade  the  wicked  Ahab  to  a course  that  will  involve 
him  in  destruction?”  ‘Hhe”  (not  ‘^a”  as  in  E.  V.)  ‘^spir- 
it” from  the  host  answers,  ^^I  will.”  Then  to  the  ques- 
tion, ‘‘wherewith?”  the  answer  is,  “I  wilt  be  a lying 
spirit  in  the  mouth  of  all  his  prophets.”  “Thou  shalt 
succeed,”  was  the  answer.  Here  a concrete  personality, 
absolutely  dependent  upon  the  Divine  will,  with  regard 


30(3 


THE  HOLY  LIFE. 


to  wliat  it  effects,  acts  fropi  a disposition  so  hostile  to 
man,  as  to  seek  the  destruction  of  one  belonainor  to  the 
kingdom  of  his  own  prince. 

The  malignity  he  displayed  towards  David,  although 
towards  him  personally,  had  chiefly  regard  to  the  theo- 
cratic kingdom  and  principle.  During  the  centuries 
the  conflict  had  continued  with  varying  results.  But  Sa- 
tan triumplied  completely  in  seducing  Solomon  to  idol- 
atry. The  disruption  of  the  kingdom  followed.  Then 
victory  rapidly  succeeded  victory.  In  Ahab’s  day  he 
got  such  a powerful  hold  on  Israel,  that  Jehovah  could 
find  only  seven  thoiisan  1 out  of  the  teeming  population 
of  the  Northern  Kingdom,  who  had  not  bowed  the 
knee  to  Baal.  Judah  followed  Israel  in  owning 
fealty  to  him.  God’s  laws  were  disregarded.  His  al- 
lemance  was  renounced.  His  worship  was  abandoned. 
His  Temple  was  shut  up,  and  tlien  opened  to  set  up  an 
idol  in  the  holy  place,  the  only  place  where  stood  the 
throne  of  God  upon  earth.  Then  nothing  could  save  the 
theocratic  principle  in  which  were  bound  up  all  the  hopes 
of  the  race,  except  the  destruction  of  both  kingdoms, 
and  the  dispersion  of  the  people. 

But  this  triumph  did  not  satisfy  Satan.  He  deter- 
mined to  prevent,  if  he  could,  the  re-establishmr^nt  of 
that  kingilom.  To  this  end  he  put  forth  desperate 
efforts.  In  the  time  of  Elislia  a siMit  of  the  forces 
showed  that  ‘‘those  with  us,”  i,  ^.,  the  representatives 
of  the  theocratic  kiimdom,  “were  more  than  those  with 
them”  (2  Kings  vi,  16).  But  in  the  time  of  Daniel  all 
the  principalities  of  the  lieaven  of  our  earth,  except 


THE  HOLY  life. 


307 


Michael,  were  hostile  or  indifferent.  He  alone  aided 
Daniel  (Dan.  x,  21;  xii,  1,  2).  But  not  content  with 
this,  Satan  accuses  the  theocratic  people  in  the  person 
of  Joshua,  their  high  priest.  lie  (J  oshua)  stands  before 
the  Angel  of  God  as  their  representative.  He  is  clad  in 
filthy  garments.  Satan  stands  at  his  right  hand  to  re- 
sist him.  Satan  accuses  him  as  High  Driest.  His 
priestly  robes  are  defiled.  There  is — such  would  seem 
to  be  the  tenor  of  his  accusation — no  valid  ground  for 
mediation  before  the  Lord  for  this  sinful  nation.  So 
there  could  be  no  forgiveness.  They  should  be  reject- 
ed. The  Loi;d  repels  the  accusation,  declares  that 
through  the  atonement  of  the  Messiah  (vs.  8)  He  will 
pluck  this  brand,  the  remnant  of  the  people,  from  the 
burning,  and  then  He  clothes  Joshua  with  festal  gar- 
ments, and  sets  a fair  mitre  upon  his  head  (Zech.  iii).* 
But  even  this  rebuke  did  not  stop,  nor  silence  him. 
For  even  after  the  partial  and  temporary  success  of  the 
kingdom,  re-established,  the  people  again  fell  under 
Satan’s  tempting  wiles,  no  more  to  be  free  until  they 
were  a scattered  people.  God’s  purpose  seemed  to  be 
effectually  thwarted.  Satan  having  again  gained  pos- 
session of  Palestine,  seemed  to  be  master  of  the  field. 

pThe  attempt  to  show  tliat  the  idea  of  Satan  came  to  tlie 
Jews  from  the  religion  of  Zend  has  not  any  critical  support.  Not 
only  is  Satan  mentioned  in  the  Hebrew  Scriptures  long  before  the 
Captivity,  but  his  essential  cliaracteristics  are  wholly  difterenfc 
from  tliose  of  Aliriman.  ‘‘The  wliole  conception  of.'^atan  in  ori- 
gin and  significance  is  purely  Hebraistic.  Nothing  can  be  more 
preposterous  and  groundless  than  to  derive  it  from  abroad.  The 
idea  of  a Persian  origin  is  entirely  unhistorical.’^  (Ewald,  Lehre 
von  Oott,  ii,  pg.  288.j 


308 


THE  HOLY  LIEE. 


Over  the  land  where  once  ruled  God’s  anointed  king, 
the  flag  of  a Pagan  despotism  floated  in  triumph.  In 
the  outlaying  provinces  heathenism  flourished.  Tem- 
ples, altars,  idols  and  their  priests,  theaters  and  circuses 
found  all  around,  and  even  within  the  limits  of  the 
central  parts  of  Palestine,  showed  how  fearfully  strong 
was  the  foothold  of  idolatry.  In  Samaria,  Greek  idola- 
tries were  introduced;  and  a temple  dedicated  to  Caesar, 
furnished  a place  for  his  worshipers.  In  the  city  of 
Caesarea  Philippi,  in  Galilee,  stood  temples  to  many 
Grecian  gods,  and  to  Ashtaroth,  goddess  of  the  Zidon- 
ians.  In  Jerusalem,  the  theater,  circus,  and  at  least  one 
heathen  tem|)le  proclaimed  that  heathenism  had  invad- 
ed even  the  Holy  City.  These  things,  introduced  and 
sustained  by  the  Ilerodian  family,  were  supported  by 
the  Homan  procurators.  Jehovah  was  no  longer  the 
only  God  in  the  land.  David’s  throne  seemed  to  exist 
only  to  establish  idolatry  upon  the  ruins  of  the  wor- 
ship of  the  One  true  and  living  God. 

Of  the  guilt  of  all  this  the  ‘‘ancient  people”  would 
have  been  free  had  they  not  acquiesced  in  it.  They 
were  very  much  more  distressed  about  the  foreign  domin- 
ation than  by  this  idolatrous  invasion.  They  were  very 
much  more  zealous  to  break  the  political  yoke  than  to 
give  up  their  sins,  and  return,  with  their  whole  heart, 
to  God.  The  Temple  aristocracy  were  noted  for  their 
mingled  corruption,  fawning  upon  the  political  power, 
wickedness  and  crimes.  Some  of  the  high  priests  were 
infidels,  and  all  were  Sadducees.  The  other  heads  of  the 
nation  were  little,  if  any,  better.  Dreams  of  an  outward, 


THE  HOLY  LIFE. 


309 


took  the  place  of  the  realities  of  the  inward,  and  genu- 
ine piety.  The  Holy  Law  had  been  almost  buried  out 
of  sight  by  the  mountain  mass  of  traditions,  and  had 
become  only  a superstitious  creed.  The  people  were 
confent,  looking  forward,  with  their  leaders,  to  a politi- 
cal Messiah.  The  truth  of  God,  which  had,  through 
centuries,  struggled,  with  varying  fortunes,  to  maintain 
its  ascendency  in  the  land  where  it  had  been  established, 
had  been  cast  down  from  its  throne  in  the  heart  of  the 
heads  of  the  nation,  and  of  the  great  body  of  the  peo- 
ple, and  had  taken  refuge  in  the  heart  of  the  ‘Taithful 
few”  who  ‘‘were  waiting  for  the  consolation  of  Israel.” 
And  the:e  few  were  the  only  burning  lamps  in  the 
midst  ol  the  darkness,  stars  in  that  midnight,  and — to 
chaime  the  fio-ure — oases  in  the  desert,  or  undercurrents 
of  life  in  the  ever  restless  sea  of  peoples,  agitated  by 
“that  spirit  that  ever  worketh  in  the  children  of  diso- 
bedience.” The  prophetic  voice  had  for  centuries 
denounced  all  departures  from  the  theocratic  cove- 
nant, had  pointed  out  the  connection  between  these 
departures  and  national  and  personal  ruin,  had 
warned  and  entreated  the  people,  and  had  animated 
the  hopes  of  the  laithlul  with  the  assurance  of  the  com- 
ing of  a Champion  of  the  truth.  That  voice  had  now 
been  silent  for  four  hundred  years.  The  people  could 
not  make  prophets,  but  they  could  make  scribes,  even 
as  now  churches  can  manufacture  preachers  whom  God 
has  never  called.  Instead  of  the  freshness  and  power 
of  the  prophetic  voice,  these  scribes  gave  their  dry  and 
dreary  technicalities.  The  God-given  ritual  had  lost 


310 


THE  HOLY  LIFE. 


its  life,  and  had  become  an  empty  form.  And  to  its 
now  liard  fetters  Pharisejism  added  its  more  tyrannous 
chains.  The  people  were  under  a yoke  too  heavy  to  be 
borne.  One  great  party  denied  the  existence  of  spirit, 
so  of  God.  Another  party  based  their  hopes  of  deli  ver^ 
ance  from  national  troubles,  and  of  Heaven  as  well,  upon 
the  ground  of  natural  descent,  and  of  the  observance  of 
formalistic  righteousness.  Another  party  caring  little 
for  anything  else,  gave  themselves  up  to  sensuous  de- 
lights. The  whole  land,  with  a few  noble  exceptions, 
was  being  swept  onward  by  the  tide  of  revolt  against 
God.  Allegience  to  Him  was  no  longer  a fact  ot  the 
h.art.  All  the  forms  of  worship  were  observed  with 
scrupulous  exactness.  But  tlie  life  was  not  there. 
And  so  long  as  he  had  the  heart,  Satan  did  not  serious- 
ly object  to  the  formal  observance  of  rites  and  cere- 
monies. His  supremacy  was  almost  undisputed. 
Along  with  the  deep  discontent  with  national  there  was 
content  with  religious  affairs.  The  nation  was  slum- 
bering. No  propliet  denounced  Satan’s  usurpation. 
No  power  resisted  him.  No  miracle  reniinded  him  of 
an  omnipo!ent  Antagonist,  It  seemed  as  is  he  was  se- 
cure in  his  archonship,  and  tliat  he  would  hold  it  to  the 
end  of  time. 

In  other  lands  matters  were  far  worse.  Great  men, 
prophets  of  their  day  and  land,  had  arisen  from  time  to 
time.  TTiey  had  aimed,  up  to  tlie  measure  of  light 
which  they  possessed,  to  lead  their  peoples  into  a purer 
worship  and  up  to  a nobler  life.  Zoroaster  had  spoken  in 
IVrsia,  six  centuries  before  Christ.  Pointing  out  the 


THE  HOLY  LIFE. 


311 


great  conflict,  between  opposing  powers,  Avliose  mani- 
festations are  often  seen  in  initiiro,  and  always  in  liuinan 
life,  he  proclaimed  religion  to  be  a holy  war.  Life,  to 
him  was  not  as  in  the  Pantheisin  of  India,  an  evil 
disease  which  man  must  shake  off  as  soon  as  possible, 
but  a noble  thing  which  manifested  its  nobility  by  its 
combat  with  the  forces  of  evil.  lie  gave  a purer  con- 
ception of  immortality,  and  of  a judgement  to  come, 
than  that  found  in  the  gross  symbolism  of  Egypt.  Ilis 
conception  of  God  was  more  true  than  any  other  one  out- 
side of  the  Hebraistic.  And  he  recognized  most 
clearly,  the  interventions  of  superior  Beings  for  the  help 
of  man.  But  this  noble  religion  soon  began  to  waver  be- 
tween  dualism  and  panthism,  to  identify  moral  with 
natural  facts,  and  to  be  weighted  down  by  that  blending 
of  good  and  evil,  so  fatal  to  the  moral  consciousness  at 
Babylon.  With  all  its  excellencies  it  never  arose  above 
being  a religion  of  nature,  and  soon  showed  its  power- 
lessness to  become  a factor  for  good  in  the  mighty  con- 
flict. 

The  same  remark  is  true  of  the  religions  of  India. 
The  richly  gifted,  brilliant  and  subtle  Aryan  mind,  liv- 
ing u!ider  a radiant  sky,  or  musing  by  the  cooling 
stream  and  limpid  waterfall,  clothed  the  natural  phe- 
nomena which  charmed  it  with  the  attributes  of  Deity. 
In  the  Rig  Yeda  are  hymns  to  Indra,  the  young  and 
dazzling  god,  to  the  first  rays  of  the  morning,  to  the 
waterfalls.  But  this  mind  was  too  philosophic  to  rest 
in  the  freshness  of  this  naturalism.  Oompelled  by  its 
tendencies  it  moved  on  to  pantheisin,  it  then  pushed 


312 


THE  HOLY  LIFE. 


its  pantheism  on  to  its  extremest  limits.  All  this  was  but 
playing  into  the  hand  of  the  wily  foe.  And  soon  the 
ever  powerful  force  of  idolatry  with  its  attendant  deg- 
radation, brought  the  whole  Indian  population  under 
his  sway. 

Nor  was  the  prospect  more  cheering  when  the  eye 
rested  on  Greece  and  Rome.  Socrates  was  the  most 
popular  teacher  of  mankind  before  the  time  of  Jesus, 
lie  was  the  truth-prophet  of  Greece.  In  an  age  of 
brilliant  corruption  and  skepticism  he  appeared,  the  re- 
former of  thought  and  morals.  He  cast  aside  all  form- 
ality. He  drew  his  lessons  from  the  incidents  of 
every  day  life.  He  taught  man  to  know  himself.  He 
impressed  upon  him  the  great  facts  of  duty,  and  re- 
minded him  of  his  immortality.  He  exalted  the  im- 
portance of  truth  in  an  age  of  frivolity.  And  his 
teaching,  as  expounded  and  expanded  by  Plato,  stands  to 
this  day  as  the  highest  and  best  expression  of  moral 
truth  which  Paganism  has  produced.  But  his  philoso- 
phy though  it  revealed  the  better,  was  powerless  to 
prevent  the  worse.  It  could  not  kindle  the  heart,  nor 
move  the  masses,  nor  stem  the  tide  of  wickedness  and 
idolatry  which  was  engulfing  Greece.  Onward  moved 
the  conquests  of  error  until  Greece  lost  faith  even  in 
her  national  gods.  Vice  in  all  its  forms  became  con- 
secrated. Some  heroic  souls  took  refuge  in  Stoicism. 
The  crowd  revelled  in  all  the  license  of  Epicureanism. 
Alienation  from  God  and  his  truth  became  conspicu- 
ous everywhere.  Every  symptom  of  a returning  con- 
science or  of  a seeking  after  God  was  promptly  repelled. 


THE  HOLY  LIFE. 


313 


Turn  which  ever  way  the  eye  would,  everywhere — save 
upon  the  faithful  few, — darkness  covered  the  earth.  The 
whole  world  was  prostrate  before  the  throne,  or  wor- 
shiping before  the  altars,  of  Satan.  It  is  a question 
whether  the  exceptions  would  equal  in  number  the  lone 
seven  thousand  who,  in  a previous  century,  were  the  on- 
ly ones  on  earth  who  did  not  bow  the  knee  to  Baal. 
And  so  far  as  man  could  judge,  it  was  only  a question 
of  time  when  the  whole  world  without  exception,  would, 
as  willing  captives,  own  his  strong  infernal  sway  to  the 
end  of  time. 

This  was  the  close  of  the  second  great  stage  of  this  war, 
as  the  institution  of  the  theocratic  family  was  the  close 
of  the  first  great  stage.  And  such  was  the  world’s  condi  - 
tion  when  He, who  was  destined  to  revolutionize  its  think- 
ing, acting,  worship,  and  relation  to  Satan,  was  born. 

We  now  enter  upon  the  third  stage  of  this  great  con- 
flict; the  fourth  stage  of  which  is  in  the  future.  In 
that,  the  final  stage,  he  will  manifest  his  hostility  in 
the  person  of  Antichrist,  whose  designs  he  will  animate 
and  complete,  in,  (1),  a secret  influence;  in,  (2),  false 
Christian  organs  and  organizations;  and  in,  (3),  the  one 
great  Antichrist.*  Nor  will  this  hostility  cease  until 
his  final  overthrow  is  accomplished. 

This  last  stage  is  beyond  the  limits  of  our  present 
studies.  We  return  to  the  third  stage,  his  conflict 
with  Jesus.  His  hostility  to  Him,  manifested  (1), 
against  His  church  (Acts  iv,  2,  xiii,  10  &c.),  in  (a),  tak- 

[*Jn.  xii,  31;  2 Cor.  iv,  4;  Eph.  vi,  12;  2 Tlies.  ii,  0;  liev.  xii, 
xiii.] 


314 


THE  HOLY  LIFE. 


ing  the  seed  out  of  the  heart;  in  (b),  sowing  tares,  i.  e.y 
his  children,  as  his  instruments,  in  the  church;  and  in, 
(c),  being  present  and  active  where  the  word  is  preached 
(Matt,  xiii,  38,  39,  &c.):  (2),  in  the  animosity  of  the 
Jews,  which  did  not  arise  from  their  conviction  that 
Jesus’words  and  works  were  not  right,  but  came  from 
Satan,  and  was  brought  about  by  their  moral  acquies- 
cence in  his  suggestions  (Jn.  viii.  44),  and,  hence,  put 
them  in  the  place  of  moral  antagonism  to  God:  (3),  in 
the  energetic  action  of  demons,  and,  (4),  in  direct  conflict 
with  Himself. 

It  is  this  last  one  that  is  our  study.  We  have  spent 
the  time  and  labor  *which  the  past  one  hundred  pages 
have  cost  us,  because  we  thought  it  necessary  to  a 
proper  understanding  of  the  Great  Conflict  waged  in 
the  wilderness.  And  we  are  now  ready  to  return  to 
the  narrative,  and  study  the  various  features  of 

The  Conflict  Itself,  in  the  Wilderness. 

Tills  was  the  situation  when  Jesus  was  led  into  the 
wilderness.  He  was,  and, for  two  reasons,  had  a right 
to  be  there  as  Champion:  (a),  man’s  receptive  faculty, 
though  in  jured,  had  not  been  ruined  by  his  fall.  It 
could  be  fltted  to  receive  the  truth  of  God.  This  al- 
lowed the  reopening  of  his  case,  and  the  possibility  both 
of  a new  and  divine  beginning  in  his  history,  and  of  the 
appearance  of  One  who  could  meet,  and  if  successful, 
overcome,  for  man,  his  enemy.  And  this  shows  that 
liis  case  was  not  finally  settled  by  his  fall,  (b).  Nor 
had  it  set  aside  The  Creator’s  original  purpose  to  sub- 


THE  HOLY  LIFE. 


315 


ject  the  earth  to  man.  This  is  very  clearly  made 
known  in  the  eicrhth  Psilm.  It  tells  us  of  One,  Wlioni 
it  calls  the  Son  of  Man,AVhoin  the‘*Oiir  Lord’’  did  dimin- 
ish (the  Hebrew  verb  signifies  to  lessen,  to  defect)  a lit- 
tle while,  (the  Hebrew  word  refers  to  period,  not  de- 
gree),from  the  Godhead.  Him  He  crowned  with  glory  and 
honor.  To  Him  He  gave  dominion,  and  put  all  things 
under  His  feet.  This  dominion  He  must  obtain  by 
dispossessing  Satan  of  his  hold  and  supremacy.  And 
to  do  this  He  must,  (1)  be,  by  birth,  in  Satan’s  world, 
and  in  the  cosmic  relation,  as  is  all  our  race;  then,  (2),. 
on  a scene  where  both  had  been  deeply  dishonored, 
vindicate  the  character  and  government  of  the  Creator; 
then,  (3),  by  redemption,  through  blood,  rescue  the  race 
from  its  sad,  self  involved  riibi;  and,  (4),  by  a success- 
ful resistance  of  all  temptations,  by  an  absolute,  com- 
plete, inward  and  outward  renunciation  of  all  that  is  in 
Satan’s  world,  and  by  decided  moral  victories,  honorably 
won  from  him,  dispossess  Satan  of  his  sovereignty,  and 
prepare  the  way  for  his  expulsion  from  the  earth. 

All  these  characteristics  met  in  Jesus.  He  is  the 
heir  to  man’s  dominion  over  the  earth  (Heb.  ii,  7). 
He  was  born,  and  lived  in,  but  sublimely  apart  from, 
and  above  the  world.  Emoluments,  titles,  official 
position  and  dignity,  social  or  literary  distinction  or 
fame.  He  neither  sought,  nor  accepted  from  the  world. 
What  wealth  might  He  not  have  accumulated?  But  He 
made  no  use  of  any  of  the  means  lying  in  the  cosmic 
sphere  to  accumulate  it.  Possibly  His  hands  were 
never  soiled  by  contact  with  money.  His  teaching 


316 


THE  HOLY  LIFE. 


furnished  no  livelihood.  Time  and  strength  being 
wholly  occupied  with  His  work,  He  was  unable  to 
carry  on  His  trade.  He  lived  and  died  absolutely  poor. 
For  the  little  He  required  to  nourish  life,  He  was  ever 
indebted  to  the  kindness  of  others.  Yet  His  confidence 
ill  His  Father,  upon  whose  care  He  wholly  cast  Him- 
self, continued  undisturbed,  every  hour,  in  every  ex- 
tremity, and  to  the  end;  and  He  never  for  one  mo- 
ment lost  His  joy.  What  literary  distinction  might 
He  not  have  acquired?  Yet  He  never  wrote  a line. 
AV^hat  exalted  position  might  He  not  have  occupied? 
Yet  He  refused  every  place,  even  kingsliip,  when  the 
people  would  have  given  it  to  Him.  Fie  came  to  save 
men,  and  did  this  by  His  death.  He  came  to  rescue 
earth  from  Satan’s  grasp.  And  as  throughout  life  He 
stood  up  against  the  world,  so  against  its  prince.  He 
then  had  a right  to  meet  him  on  this  field,  and  here 
take  up  that  struggle  in  which  all  others  had  failed. 
And  for  this  championship  He — though  not  aware 
when  led  into  the  wilderness  what  was  the  object — had 
all  requisite  qualifications. 

And  Satan,  too,  was  prepared  for  the  conflict.  Jesus 
was  led  there  to  meet  him.  This  suggests  that  it  was 
an  arranged  for,  and  appointed  collision.  In  reading 
the  narrative  one  is  reminded  of  the  terrific  conflict 
Satan  waged  with  Job.  Now,  as  then,  perhaps,  lie  had 
been  going  up  and  down  in  the  earth,  taking  observa- 
tions. He  had  seen,  he  had  attentatively  studied,  the 
Man  of  Nazareth.  He  saw  that  His  outward  circum- 
stances were  not  like  those  of  Job.  He  could  not  say 


THE  IfOLV  LIFE. 


317 


of  Him,  ‘Q’hoa  hast  made  a hedge  about  Him,  and 
al)oiit  Ilis  house,. and  about  all  tliat  He  hath  on  every 
side.  Thou  liast  blessed  the  work  of  His  hands,  and 
His  substance  is  increased  in  the  land.”  There  was 
not  one  solitary  evidence  of  outward  success  or  pros- 
perity. And  yet  he  saw  in  Him  a Person  of  the  most 
extraordinary  character.  One  wholly  free  from  the 
vices  and  sins  which  appear  in  ordinary  childhood, 
youth,  young  manhood,  and  One  proof  against  all  the 
ordinary  temptations  with  which  he  assailed  men.  He 
was  aware  of  the  word,  ^^the  seed  of  the  woman  &c.”  He 
knew  that  this  Seed  was  to  be  the  Son  of  God.  And  as 
he  studied  this  Nazarite,  he,  putting  all  things  he  knew 
together,  reached  the  conclusion  that  this  One  was  the 
promised  Seed,  that  in  Him  the  dignity,  dominion, 
title  Son  of  God,  all  'once  owned  and  lost  by  Adam,  were 
now  re-asserted,  revived,  and  owned  by  this  mysterious 
One.  He  had  come  to  do,  what  none  of  the  race  had 
been  able  to  do,  win  all  these  back  from  him.  He 
sought,  he  obtained  permission — so  would  we  say  from 
the  light  gathered  from  the  history  of  Job — to  try  his 
hand  upon  Him.  Violent  measures  had  failed  in  the 
case  of  Job,  and  would,  he  felt  sure,  fail  here.  But 
other  measures  mmht  be  successful.  He  knew  well  the 

o 

threefold  tendency  of  the  usually  prevalent  impulses  of 
human  nature — love  of  life,  lust  after  worldly  honors, 
thirst  for  acquisition  and  rule.  And  he  knew  also 
that  the  natural  man  would  seek  to  satisfy  these  impul- 
ses, in,  (a),  ungodly  enjoyment,  (b),  tempting  of  God, 
and  (c),  self-seeking,  no  matter  how  much  they  in- 


318 


THE  HOLY  LIFE. 


v'olved.  Jesus,  he  was  well  aware,  had  hitherto  escaped 
the  pollution  that  is  in  the  world.  But  the  sinless 
Adam  had  been  entrapped.  What  had  succeeded  in 
Eden  might  succeed  in  the  wilderness.  Those  weapons 
of  attack  he  would  try  here.  And  that  there  might  be 
no  failure,  he  would  handle  them  with  his  utmost  skill, 
and  hurl  them  with  his  utmost  force.  This  Man, 
he  would  bring,  if  possible,  into  apostacy  from  God,  and 
so,  into  bondage  to  liimseif.  By  a blow  would  he  shatter 
all  Ilis  claims.  And  succeed  he  must.  For,  as  he 
clearly  saw,  that  Man’s  triumph  would  be  his  own  irre- 
trievable ruin.  This  was  the  issue  in  this  determined 
collision. 

For  forty  days  and  nights  Jesus  had  eaten  nothing.  And 
so  profoundly  was  he  absorbed  in  the  events  and  issues 
of  Ilis  baptism,  that  lie  felt  no  liunger  pang.  The 
whole  period  passed  by  like  an  hour.  At  its  close  He 
hungered.  The  body  asserted  its  claims.  Its  hold  on 
life  was  feeble.  He  felt  Himself  dying.  This  moment  of 
utter  physical- — and, so  far  as  the  mind  sympathized  with 
the  body,mental — exhaustion  was  Satan’s  opportunity. 
It  gave  him  an  immense,  and  every  advantage.  He 
had  been  invisibly  present  during  the  forty  days  plying 
Ilis  temptations.  But  he  had  effected  nothing.  Jesus 
was  too  wholly  absorbed  to  even  feel  them.  But  now, 
iliougii  all  Ilis  mental  powers  are  free,  and  in  full  activ- 
ity, they  are  aflected  by  the  weakness  which  spreads  over 
Ilis  body.  And  in  this  exhausted  state  He  must  meet 
those  three  fierce  and  formidable  assaults,  of  which  we 
have  the  particulars,  and  which  are  most  intimately 
interwoven  with  all  our  most  sacred  interests. 


THE  HOLY  LIFE. 


silj 


Satan  now  appears  in  visible  form.  This  is  clear 
from  the  narratives, and  also  from  the  fact  tliat  his  attack^; 
corresponded  to  those  which  he  had  made  upon  Adam. 
This,  hoAvever,  was  not  the  form  of  “an  angel  of  light,” 
into  which  he  sometimes  transforms  himself,  but  of  a 
man.  Not  the  form  of  a Pharisee,  or  priest,  but  of  a 
man,  friendly,  and  ready  to  proffer  aid.  And  he  ad- 
dresses to  Jesus  those  temptations, — all  addressed  to  the 
senses,  two  of  them  addressed  also  to  the  intellect, — in 
forms  concentrated,  captivating,  and  answerable  to  His 
position.  He  had  been  anointed  prophet,  priest  and 
king.  A prophet  stood  before  Him  who  intimates  that 
he,  and  also  Jesus,  could  attract  worshipers  by  execut- 
ing a daring  feat.  A king  stood  before  Him  who  de- 
clares that  he  has  a world  at  his  command.  He  could 
point  out  to  Him  a royal  road.  Did  Jesus  but  act  upon 
his  suggestions  His  success  was  assured. 

His  first  attack  was  made  upon  the,  seemingly,  best 
point  for  it, — Jesus’  real  need:  “If  Thou  be  the  Son  of 
God  command  that  these  stones  be  made  bread.”  That 
is,  “there  are  certain  physical  and  spiritual  forces 
which,  if  you  be  the  Son  of  God,  are  your  ministers,  and 
under  your  control.  Show  that  you  possess  that  con- 
trol. Why,  having  abundance  as  Son  of  God,  be  hun- 
gry, as  Son  of  Man?  Why  wait  for  food  from  God? 
Instead  of  living  on  Him,  do  as  the  world  does,  act  for 
yourself.  If  your  calling,  instead  of  giving  you  sup- 
port, imposes  on  you  such  suffering,  forsake  it.  If  it 
can  give  you  support,  exercise  the  power  you  possess  in 
obtaining  it.  Supply  your  own  needs,  now  very  press- 


320 


The  holy  life. 


ing.  Elevate  your  luiinaiiity  to  the  height  of  your  dig- 
nity as  The  Son  of  God. 

Such  wiis  Satan’s  first  attack.  It  brought  vividly, 
painfully,  powerfully  before  Jesus  the  contrast  between 
llis  present  position  and  Ilis  Personal  dignity  and 
power.  And  to  make  H.iin  feel  that  contrast  most 
acutely,  Satan  aroused  in  His  heart  the  sense  of  His 
Divine  greatness. 

The  acceptance  of  this  challenge  would  have  been 
certain  defeat.  He  could  have  turned  the  stones  into 
bread.  But  all  miracles  over  matter  and  over  mind 
even,  are  infinitely  less  wonderful,  and  infinitely  less  a 
manifestation  of  power  than  was  Jesus’  patient,  loving, 
and  loyal  obedience  to,  and  constant  trust  in  God.  And 
besides,  the  power  that  can  make  bread  of  stones  is  not 
the  power  that  affects  moral  natures.  And  it  was  only  in 
the  exercise  of  this  latter  power,  in  the  way  of  holy 
right,  that  Jesus  could  obtain  that  victory  over  Satan 
whicli  would  insure  his  righteous  dethronement  from  his 
place,  and  from  his  power  over  man,  and  his  ultimate 
and  righteous  expulsion  from  earth.  Jesus  saw  all  this. 
The  assault  made  upon  Him  no  impression.  He,  act- 
ing freely  as  a man,  by  no  assistance  from  His  own 
Divinity,  but  by  faith,  and  by  the  power,  and  sword  of 
The  Spirit,  wliicli  is  the  word  of  God  repelled  the  assault. 
He  acted  as  He  did  because  it  was  right  thus  to  act.  And 
in  Ilis  reply  He  showed  that  He  thoroughly  understood 
the  whole  matter,  and  was  master  of  Himself:  “It  is 
written,  Man  shall  not  live  by  bread  alone,  but  by  every 
word  that  proceedeth  out  of  the  mouth  of  God.”  He 
let  the  stones  be  stones  and  huncfered  on. 

o 


THE  HOLY  LIFE. 


321 


The  assault  on  the  body  has  failed.  Satan  cannot 
awaken  distrust.  He  next  tempts  to  rash  confidence, 
and  self-seeking,  to  becoming  conspicuous  by  an  act  of 
daring,  and  trusting,  in  thus  acting,  to  God’s  tender  care. 

This  temptation,  addressed  to  the  spirit,  touched  the 
deepest  and  sacredest  relations  of  Jesus  to  God. 

He  expresses,  I will  dare  Him  to  a signal  proof  of 
unwaverincT  confidence  in  God.  Satan  takes  Him  to  a 

o 

pinnacle  of  the  temple,  many  hundred  feet  above  the 
rocks  below  and  then  said:'  ^Hf  Thou  be  the  Son  of 
God,  cast  Thyself  down  from  thence:  for  it  ite  written, 
He  shall  give  His  angels  charge  over  Thee,  to  keep 
Thee;  and  in  their  hands  they  shall  bear  Thee  up, 
least,  at  any  time  Thou  dash  Thy  foot  against  a stone.” 
That  is, ^‘Do  a daring  deed.  Spring  from  this  dizzy  height. 
It  will  astonish,  it  will  train  the  crowd.  It  will  ^ive  God 
the  opportunity  to  show  His  faithfulness,  love  and  care. 
Your  safety  is  assured.  Your  Sonship  will  be  conspic- 
uous and  pronounced,  and  will  be  recognized  at  once.” 

In  the  Scripture  quoted,  in  facts  whose  force  Jesus 
could  feel,  Satan  again  had,  seemingly,  a solid  ground. 

The  dignity  of  sonship,  to  which  Adam  was  raised, 
gave  fellowship  with  God,  and  the  free  disposal  of  His 
power,  and  of  the  motive  force  of  the  universe.  These 
are  seen,  in  some  degree,  in  those  to  whom  this  sonship 
has  been  restored,  in  a larger  degree  in  those  who,  in 
miracles,  have  exerted  this  power  over  nature.  In 
Jesus  they  were  found  in  an  eminent  degree.  He  could 
have  leaped  from  the  battlement,  and  landed  safely  on 
the  ground.  If  not,  there  was  nothing  in  the  temptation. 


322 


THE  HOLY  LIFE, 


But  to  yield,  was  to  abuse  position  and  privilege,  to 
change  fellowship  into  familiarity,  and  to  use  filial  cliar- 
acter  as  a pedestal  for  spiritual  pride  and  personal  no- 
toriety. A more  serious  offense,  this,  than  a distrust  as 
to  relief,  or  than  an  aim  to  rise,  independently  of  God.  It 
is  that  presumption  and  pride  of  life  through  which,  so 
often,  eminent  saints  have  fallen.  To  yield,  was  to  pass 
from  the  field  of  miracle  and  prayer,  where  God  em- 
ploys power  in  the  service  af  good,  to  the  field  of  lying 
signs  (2  Thes.  ii),  where  Satan  uses  power  in  the  ser- 
vice of  self  and  of  sin.  To  yield,  was  to  challenge  God 
to  deliver  Him  from  a peril  into  which  He  casts  Him- 
self, not  in  the  service  of  love,  but  for  display.  To 
trust  God,  is  yielding  entirely  to  His  will,  and  walking 
in  His  way.  To  tempt  God,  is  to  go  in  one’s  own  way, 
yet  claim  His  protection,  to  test  His  power  and  good- 
ness gratuitously,  to  rush  into  useless  peril,  carry  con- 
fidence to  presumption,  or  make  a perverse  application 
of  any  right  principle.  Tliis  is  treason  against  God’s 
sovereignty.  It  would  have  put  Him  into  a position 
where  He  must  grant  aid  without  regard  to  holiness,  a 
violation  this,  of  His  own  nature,  or  refuse  aid,  thus  sep- 
arating Jesus’  cause  from  His  own.  And  His  clear  per- 
ception of  the  inner  unity  of  truth,  armed  Jesus  against 
the  perfidious  attack.  Again,  as  before.  He  repelled 
Satan,  unmasked  his  designs,' and  overcame  him  by  ad- 
herence to  fundamental  principles.  He  recognized  the 
truth  of  the  Scripture  quoted  by  Satan.  But  Scrip- 
ture is  perfectly  harmonious  with  itself.  ^‘That  is 
written  which  you  quote,  but  it  is  written  again.  Thou 


THE  HOLY  LIFE.  3^3 

slialt  not  tempt  the  Lord  tliy  God.”  And  by  that  word 
Satan  found  himself  beaten  the  second  time. 

To  one  hungry,  friendless,  penniless,  the  temptation 
is  strong  to  get  bread  by  unlawlul  means.  Stronger 
still  the  one,  to  get  political  power  in  the  same  way. 
Strongest  of  all  is  the  imperious  desire  to  gain  earthly 
distinction,  fame  and  worship,  to  get  into  a position 
where  admirers  will  call  one  god,”  to  gain  intellect- 
ual or  spiritual  superiority,  and  the  admiration  and  rev- 
erence of  mankind.  These  temptations  ruin  myriads  of 
men.  They  are  the  same  in  principle  as  those  by  which 
Eve  was  overthrown.  The  ^^make  bread  of  stones,” 
‘‘Cast  Thyself  do wn,”^‘worship  me,and  all  shall  be  thine,” 
here,  correspond,  respectively,  to  the  “good  for  food,” 
“desired  to  make  one  wise,”  “and  lust  of  the  eye,” 
there.  The  first,  addressed  to  the  body,  is,  “the  lust  of 
the  fiesh,”  the  solace  of  sense,  which  seduces  youth. 
The  second,  addressed  to  the  spirit,  is  “pride  of  life,” 
which  enchains  the  old.  The  third,  addressed  to  the 
soul,  is  “the  lust  of  the  eye,”  the  desire  for  earthly 
pomp,  is  the  powerful  temption  which  enthralls  man  in 
his  vioror.  The  one  element  common  to  all  is  wilful- 
ness.  Provide  yourself  independently  of  God;  exercise 
wilful  confidence  in  God,  get  power  and  fame  by  un- 
faithfulness to  God. 

Through  two  of  these  Jesus  has  passed  triumphantly. 
The  assaults  on  body  and  spirit  have  failed  completely. 
Satan  can  awaken  neither  distrust  nor  self-confidence. 
He  challenges  to  unfaithfulness. 

Dominion  had  been  given  to  Adam,  as  created  son 


324 


HOLY  LiFK. 


of  God.  The  desire  to  rule  is,  therefore,  a true  instinct 
of  man  unfallen.  In  Jesus  it  had  its  true  place. 
David’s  throne  was  Ilis  by  riglit  of  birth.  And  the 
tears  and  tone  of  exquisite  sensibility  over  the  prostrate 
city  and  throne  of  His  fathers  tell  how  acutely  He  felt 
His  own  kingly  position,  how  brightly  the  fires  of  true 
patriotism  burned  in  His  heart.  He  had,  also,  as  Son 
of  Man,  right  to  the  dominion  originally  conferred  up- 
on man.  In  both  rights  He  had  been  confirmed  by  the 
the  anointing.  lie  knew  that  He  was  destined  to  real- 
ize the  magnificent  expections  of  the  Messianic  hope. 

This  was  the  instinct  and  aspiration  which  Satan 
now  addressed.  He  transported  Jesus  to  an  exceeding 
high  mountain — how,  we  know  not,  nor  where 
that  mountain  stood,  and  it  is  useless  to  inquire. 
But*  he,  by  the  exertion  of  a power  and  influence 
which  he  possessed,  lifted  Him  up  to  a mountain  top, 
and  showed  Him  all  the  kingdoms  ton  hosmou  of  the 
world  (Matt.),  tees  oihoiimenees^  (f  the  Roman  world 
(Lk.  comp,  ii,  1),  and  the  glory  of  them,  in  a moment  of 
time.  Let  any  one  ascend  the  summit  of  a high  moun- 
tain, and  he  will  see  that  no  boundary  is  visible.  The 
prospect  extends  on  every  side  until  lost  in  the  bound- 
less distance.  This  will  give  the  mind  some  idea  of  the 

pMaltliew,  in  describing  tliis,  and  the  second  temptation,  uses 
the  verb,  imralamhanoo^  take.  Luke,  in  describing  the  second 
temptation  uses  the  verb,  agoo.,  lend.,  to  the  Holy  City.  Both  use  the 
verb,  uieemi^  set.,  place.,  cause  to  stands  on  a pinnacle  of  the  Temple. 
And  the  verb  wiiich  Luke  uses  in  connection  with  the  mountain 
temptation  is  anagoo.,  to  lift  or  take  vp.,  from  a lower  to  a higiier 
place.  All  the  verbs  include  the  idea  of  ])hysical,  or  moral  exer- 
tion, or  both. 


THE  HOLY  LIFE. 


325 


impression  wliicli  Jesus  received  of  the  glory  and  grand- 
eur^ of  the  magnitude  and  magnificence  of  the  Komaii 
world.  Palaces,  armie^  galleries  of  art  and  science, 
temples  of  learning,  thrones,  processions,  landscapes,  in- 
dustries, all  the  things  that  please  the  senses,  intoxicate 
imagination,  arouse  ambition,  and  make  the  heart  swell 
with  rapture,  appeared  in  one  vast,  and  brilliantl}^  light- 
ed picture.  As  the  whole  enchanting  temptation  passed 
before  Ills  eye,  into  Ills  ear  was  whispered,  ‘^all  this  is 
mine.  It paradidoiai,  has  been  delivered  over  to  me. 
I hold  it  all  by  the  right  of  suzerainty.  And  because 
(liote)  it  is  mine,  1 give  {didoinai)  it  to  whom  I will 
{theloo)  to  give  it.  In  the  exercise  of  this  right  I now 
say  to  you,  “It  Thou  therefore  {outi) — and  this  word 
oun  shows  us  the  place  and  power  of  the  temptation — 
pes^o  11^  falling  downy  enoopion^  mou^  in  front  ff  me^ 
proskuneeseeSy  give  homage — as  a subject  king  gives  to 
the  Homan  Emperor — and  worship  me  as  divine  (see 
Jesus’  reply)  all  this  exoitsia^  authority^  and  all  the 
glory  of  these  kingdoms  shall  be  Thine.”  And  in  this 
proposition  is  an  implied  terrible  threat  which  Satan 
intended  as  an  argument  of  no  little  weight.  It  is 
this:  if  you  do  not  accept  my  proffer,  I will  bring  to 
bear  upon  you  the  whole  weight  of  my  empire  to  crush 
you.  Born  in  my  dominions  I am  your  suzerain.  To 
me  your  fealty  is  due.  Refuse  it,  and  you  will  feel 
the  force  ot  my  wrath.  Your  life  will  be  one  protract- 
ed war,  and  will  end  by  an  expulsion  from  my  empire  by 
the  most  dreadful  death  that  I can  inflict.  Attempt  to 
establish  your  cause,  and  how  can  it  prosper  without  my 


326 


THE  HOLY  LIFE. 


good  will  and  aid.  It  must  stand  alone.  It  will  be 
most  sorely  tried,  will  grow  slowly,  will  struggle  to  the 
end.  Some  followers  will  fall  away,  from  fear,  or  love 
of  the  world,  others  be  imprisoned  and  slain.  Thy 
crown  shall  be  thorns,  Thy  end,  death,  Thy  kingdom, 
paltry.  But  render  the  homage  of  fealty,  enter  into  a 
compact,  accept  rule  at  my  hand.  Then  I will  raise  you 
to  the  summit  of  power  and  glory.  I will  give  you  uni- 
versal monarchy.  1 will  transfer  to  you  the  Messianic 
sovereignty,  without  struggle,  sacrifice,  delay,  and  above 
all  without  the  bitterness  of  death. 

This  proffer  of  the  ancient  master  of  the  world  was  a 
dazzling  reality.  What  force  otherwise,  in  the  tempta- 
tion? And  to  Jesus,  invested  with  omnipotent  power, 
what  was  to  hinder  the  promise  from  being  made  good? 
Brilliant  miracles  would  captivate  the  crowd.  Let  Him, 
with  these  stepping  stones  to  earthly  dominion,  but 
have  lent  Himself  to  the  people’s  will,  and  they  would, 
with  loud  huzzas,  have  given  Him  a throne — not  such 
as  the  prophets  proclaimed,  but  such  as  would  have 
outshone  the  Caesars.  Indeed  His  miracles  once  aroused 
such  enthusiasm,  that  the  people  ‘^would  take  Him  by 
force,  to  make  Him  king.”  The  temptation  had  a force 
which  Jesus  felt.  But  He  had  come  to  set  up  a king- 
dom in  opposition  to  Satan’s,  and  to  gain  His  conquests 
over  it  by  the  conversion,  sanctification,  separation  from 
the  world,  of  individuals.  Hence,  refusal  would  be  a 
very  serious  matter.  It  was  an  assertion  that  He  had 
no  homage  to  pay.  It  was  a declaration  of  war  against 
Satan  for  his  usurped  dominion,  and  a challenging  of 


THE  HOLY  LIFE.  327 

Him  to  do  his  worst.  It  was  a renunciation  of  all  car- 
nal Messianic  hopes,  of  all  power  founded  upon  mate- 
rial means  and  social  institutions,  and  a shutting  in  of 
Himself  to  spiritual  weapons  only,  to  meet  an  Adver- 
sary who  had  all  human  and  infernal  appliances  at  his 
command.  The  issue  could  not  be  doubtful.  This 
course  would  lead  to  suffering,  sorrow  and  death.  If 
king.  He  would  not,  victim.  He  must  be.  But  come 
what  might,  Jesus  was  determined  to  continue  faithful 
to  God.  He  instantly  repelled  the  assault,  and  thus 
again  defeated  Satan. 

In  this  temptation  the  enemy  had  thrown  off  all  dis- 
guise, ar^  appeared  in  his  true  character.  This  made 
the  offer  none  the  less  fascinating,  the  assault  upon 
virtue  none  the  less  formidable.  It  could  have  been 
resisted  successfully  only  by  one  absolutely  holy,  and  by 
him  putting  forth  all  his  energy.  This  Jesus  was,  and  did. 
Entrenching  Himself  in  the  stronghold  of  the  holy  word, 
he  said,  ‘‘Get  thee  behind  Me,  Satan,’’ — this  word  shows 
that  He  now  recognized  him — “for  it  is  written.  Thou 
shalt  worship  the  Lord  thy  God,  and  Him  only  shalt 
thou  serve.” 

Jesus  had  a living  sense  of  the  alluring  colors  of  these 
temptations.  They  made  an  impression  on  His  sensibili- 
ties, terrible,  because  attractive,and  requiring,  if  resisted, 
the  strongest  faith  and  truest  heroism. 

Yielding  to  the  first,  addressed  to  the  body.  He 
could  have  supplied  His  physical  need^.  But  He  would 
have  denied  His  God,  and  ruined  His  title,  Son  of 
Man. 


328 


THE  HOLY  LIFE. 


Yielding  to  the  second,  addressed  to  the  spirit,  He 
might  have  dazzled  the  crowd.  But  £te  would  have 
shattered  His  Divine  fellowship,  and  denied  His  title. 
Son  of  God. 

Yielding  to  the  third,  adder ssed  to  the  soul.  He  might 
have  received  a kingdom.  But  it  would  be  one  of 
external  force,  of  this  world,  a new  and  transient  form 
of  Satan’s,  as  a gift  from  ‘him,  and  at  the  cost  of  hom- 
age, and  of  association  with  him  in  guilt.  This  would 
have  ruined  His  title.  The  Anointed  One. 

Had  He  given  way  to  any  of  them.  He  would  have 
denied  the  conditions  of  His  life,  grieved  The  Spirit  by 
whom  He  had  been  filled  and  led,  and  changed,  totally, 
the  character  and  course  ot  His  career. 

The  temptations  were  vividly  before  His  imagina- 
tion. He  could  have  yielded.  He  instantly  detected 
the  moral  evil.  The  proffer  of  this  world’s  promises  was 
instantly  repelled  as  foreign  and  unhallowed.  Satan 
might  have  power  over  His  body,  and  make  it  suffer; 
but  he  found  out  he  had  none  over  His  spirit,  or  soul. 
He  found  no  touch  of  the  power  of  darkness,  no  point 
of  attachment  in  affection,  will,  or  mind.  Throughout 
all  the  conflicts  Jesus  showed  how  thoroughly  He  was 
conscious  of  the  complete  opposition  of  these  proffers 
to  the  Divine  order,  and  how  thoroughly  free  He  was 
from  all  evil  inclinations.  And  the  incorruptibility  of 
His  nature  was  seen  in  this,  as  also  in  the  fact,  that 
neither  understanding  nor  will  faltered  for  a moment. 
He  drove  back  the  first  assault  by,  ‘‘Man  shall  not  live 
by  bread  alone,  but  by  every  word  of  God” — i.  e.y  de- 


THE  HOLY  LIFE. 


329 


pendence  on  God  is  the  true  place  for  man.  He  drove 
back  the  second  assault  by,  ‘‘Thou  slialt  not  tempt  the 
Lord  thy  God.”  And  He  drove  back  the  third  assault 
by,  “Thou  shalt  worship  the  Lord  thy  God,  and  Him 
only  shalt  thou  serve” — a truth  this  of  all  Scriptures, 
for  all  time  and  men,  and  an  unmistakable,  a stern  and 
a telling  rebuke  to  Satan  himself.  “It  is  written,”  told 
on  Satan  like  the  discharge  of  artillery  upon  an  assault- 
ing column. 

“Abashed  the  devil  stood, 

And  felt  how  awful  goodness  is, 

And  prized  and  felt  his  loss, 

And  fled,  affrighted,  from  the  field.” 

And  when  the  devil  had  ended  ail  the  temption,  he 
departed  from  Him  fdl*  a season,  and  behold,  angels 
came  and*  ministered  unto  Him. 

Throughout  this  conflict  Jesus  first  manifested  those 
principles  which,  as  we  shall  see,  continually  governed 
His  whole  life:  (a),  never  to  employ  power  for  His  own 
advantage;  (b),  never  to  challenge  arbitrarily  the  Divine 
assistance;  (c),  never  to  make  the  least  concession  to 
the  kingdom  of  darkness.  And  He  triumphed  over  all 
these  felt  and  fascinating  temptations  by  the  strength 
of  high  and  sustained  principle,  by  a living  faith  in, 
and  unswervering  obedience  to,  God,  by  the  weapons  of 
the  word,  and  by  the  power  of  The  Spirit — all  of 
which  may  be,  or  become,  the  property  of  all  who  re- 
ceive and  follow  Him. 

The  phenomena  connected  with  His  baptism  had 
pointed  out  to  Jesus  the  object  and  direction  of  His 
life.  But  here,  now,  and  through  this  victory,  11  is 
plan  of  life — so  far  as  He  as  “Servant”  could  have  a 


330 


THE  HOLY  LIFE. 


plan — sprang  up  at  once,  spontaneous  and  complete,  in 
understanding,  heart  and  will.  This  plan  could  not 
have  embraced  particulars,  could  not  have  been  a full 
formed  purpose  to  do  this,  or  say  that,  go  here,  or  stay 
there.  It  was  simply  this:  having  already  at  His  bap- 
tism become  fully  conscious  of  His  Sonship,  Servant- 
ship  and  Messiohship,  and  having  now  been  brought 
into  direct  collision  with  Satan,  He  saw  that,  as  Son, 
Servant  and  Messiah,  He  had  been  manifested  to  con- 
quer Satan,  destroy  his  works,  and  rescue  earth  and  its 
inhabitants  from  his  grasp.  He  saw  that  He  was  to 
establish  ^‘the  kingdom  of  the  Heavens,’’  which  was  to 
take  the  place  of  the  kingdom  of  Satan,  that  He  was  to 
re-construct  and  lift  up  into  a higher  place  the  life  and 
faith  of  His  nation,  and  of  the  world,  and  that  His  suc- 
cess, further,  was  dependent  upon  unceasing’  fidelity, 
and  absolutely  perfect  obedience  to  God.  Hence,  He 
could,  as  Servant,  have  no  self-formed  plan.  Hence,  as 
He  unceasingly  lived  by  {dici)  the  Father,  so,  unceas- 
ingly must  He  wait  before  Him  to  learn  what  was  His 
wull,  and  to  receive  His  instructions.  This  was  His 
plan,  ^‘to  do  the  will  of  the  Father,  and  to  finish,  as  di- 
rected, the  work  given  Him  to  do.”  He  did.  He  spake. 
He  suffered,  not  because  He  determined  that  thus  it 
should  be,  but  from  a singled  eyed  obedience  to  His 
Father’s  will,  exercised  now,  as  learned  every  moment. 

He  lived  not  in  the  future,  but  day  by  day.  But 
that  future,TIe  now  saw,must  be  our  of  sore  selfdenial,  of 
sore  suffering,  and  of  unselfish  service.  His  path  must 
be  a lonely  one,  and  narrow.  All  this,  as  also  His 


THE  HOLY  LIFE. 


331 


death,  the  accomplishment  of  His  mission  involved 
He  had  wholly  renounced  the  false.  He  had  also  as 
wholly  accepted  the  true.  But  the  false  ever  is,  the 
true  never  has  been,  popular  in  Satan’s  world.  Hence, 
His  position,  He  saw,  must  involve  Him  in  perpetual 
conflict.  Further,  He  has  consecrated  Himself  to  God, 
and  to  the  good  of  man.  His  chosen  path  is  that  of 
love,  instead  of  selfishness,  suffering  instead  of  glory. 
Having  accepted,  in  its  essence,  all  ignominy  and  grief. 
His  life  must  be  one  prolonged  humiliation.  Having 
so  declared.  He  must,  in  reality,  depend  upon  God  for 
everything,  must  allow  nothing  in  His  ministry  to  lift 
Him  out  of  His  human  condition,  must  never  exercise 
omnipotence,  except  in  the  service  of  love,  for  the  rev- 
elation of  moral  perfection,  and  for  the  glory  of  God, 
must  further,  keep  His  work  wholly  free  from  all  world- 
ly entanglements  and  must  utterly  refuse  all  worldly 
aids  in  carrying  it  on. 

Every  circumstance  in  that  path  can  be  traced  to  this 
experience.  His  whole  life  was  the  developemeiit  of  this 
triumph, as  it  was  also  the  prelude  of  His  daily  victory  over 
sin,  and,  when  suffering  for  sins,  and  forsaken  of  God, 
final  victory  over  despair.  Having  overcome  the  world. 
He  has  the  consciousness  of  superiority  to  all  its  temp- 
tations. Being  not  dependent  on,  He  can  stand  against 
the  world.  Having  no  part  in.  He  can  rebuke  sin. 
Having  passed  through  the  greatest,  He  can  pass 
througli  any  moral  ordeal.  Having  tried  strength  with 
the  mightiest,  and,  to  the  highest  pitch  of  praise,  been 
more  than  conqueror,  He  can  stand  forth  as  the  Cham- 


332 


THE  HOLY  LIFE. 


pion  of  God’s  glory  and  man’s  blessing  in  this  revolted 
world.  Having  shaken  Satan’s  kingdom  in  its  inner- 
most principle,  He  can  establish,  on  its  ruins,  God’s 
kingdom,  ^‘the  kingdom  of  the  Heavens,”  on  earth. 

In  all  this  He  acted  as  the  Representative,  and  so  de- 
j.*ided  the  destiny,  of  man.  Did  He  fast?  He  thus  ex- 
piated man’s  daring  presumption  in  eating  the  forbid- 
den fruit.  Did  He  reject  Satan’s  proposals,  wrest  the 
sceptre  from  his  grasp,  and  drive  him  from  the  field? 
He  thus  expiated  man’s  sin  in  listening  to  his  voice, 
declared  independence  for  the  race,  from  his  tyranny, 
unlocked  the  portals  of  the  lost  Paradise,  and  opened 
the  way,  that  man,  through  Him,  might  re-occupy 
those  fragrant  grounds.  The  victory  was  comprehen- 
sive and  complete.  Look  at  its  moral  grandeur.  Look 
at  the  tested  Representative  of  perfect  righteousness, 
and  of  perfect  love  to  God  and  to  man.  See  the  power  of 
One  filled  wholly  withTlie  Spirit,  consecrated  wholly  to 
God,  and  fixed  fully  to  do  His  will. 

Complete,the  victory  was,but  not  final.  It  changed  not 
tlie  relations  between  God  and  the  world.  Only  by  Jesus’ 
vicarious  death,  could  man  be  delivered, earth  be  rescued, 
and  the  ground  be  laid  for  the  warrant  for  the  expai- 
sion  of  Satan  from  access  to  Heaven,  and,  ultimately, 
from  earth.  Hence  this  conflict  might  be  renewed,  and 
it  was.  This  was  the  first  of  three  stages  of  it,  as  is 
seen  in  Luke's  ackvi  kalron^  till  a certain  season^ 
opportunity.  This  phrase  is  definite.  It  points  defi- 
nitely and  particularly  to  the  last  stage.  Yet  it  in- 
cludes, doubtless,  the  manifold  assaults  made  upon 


THE  HoEY  life. 


333 


Jesus  dnririg  Ilis  life  (Matt.xvi,  21-23).  In  this  mid- 
dle stage  Satan  assaulted  Jesus  directly,  by  taking  away 
the  seed-word  from  the  heart  of  men,  and  by  sowing 
tares  (Matt,  xiii);  and  indirectly,  through  men  and  de- 
mons. Twice,  at  least,  he  tempted  Him  by  ‘‘the  pride 
of  life:”  once  through  Ilis  brothers,  when  they  urged 
Him  to  show  Himself  to  the  world,  and  make  for  Him- 
self a name;  and  once  through  the  people,  whom  he 
moved  to  take  Jesus  by  force  and  make  Him  king  (Jn. 
vii,  2-5,  vi,  15).  He  constantly  tried  to  shake  His 
steadfast  purpose  by  stirring  up  against  Him  con- 
tradiction and  hostility.  Pharisees,  Sadducees,  Hero- 
dians,  lawyers,  elders,  priests  and  scribes  he  used 
as  instruments  by  which  to  tempt  Him  to  display  signs, 
and  show  temper,  or  ignorance,  or  inability  to  answer 
questions.  The  ruler  breathed,  whose  spirit?  carried 
out  whose  behest?  when  he  was  moved  with  indignation 
against  Jesus  (Lk.  xiii,  14).  Surely  his  who  then  re- 
sisted Him  in  the  name  of  the  Sabbath,  as  he  had,  in 
the  wilderness,  in  the  name  of  the  Bible.  He  inspired 
the  heads  of  the  nation  to  assail  Jesus;  and,  to  defeat 
Him,  sent  forth  demons  to  torment  men.  To  discredit 
His  character,  teaching,  and  relation  to  God,  he  incited 
his  agents  to  admit  the  fact  that  demons  were  cast  out, 
but  to  assert  that  the  power  by  which  it  was  done  came 
from  Beelzebub  (Matt,  ix,  34).  And  to  degrade  Him 
in  the  people’s  estimation  he  moved  men  to  declare  that 
He  liad  a demon,  and  was  mad  (Matt.  xii.  24-29,  Jn.  vii, 
20).  But,  perhaps  the  fiercest  assaults  during  this  stage 
were  made  by  the  agency  of  demons.  Natural  science 
recognizes  the  struggle  between  good  and  evil  that  goes 


334 


The  holy  life. 


on  in  every  man.  But  seeing  no  traces  of  the  super- 
natural. it  denies  that  this  is  a real  struiyo*le  between 
good  and  evil  spirits.  There  are,  it  s ays,  no  demons. 
But  the  darkness  in  which  it  emls  when  it  approaches 
the  relation  of  mind  to  matter,  implies  the  existence  of 
evil  supernatural  influence.  And  this,  Jesus,  as  we 
have  elsewhere  shown,  expressly  aftirms.  He  called 
Satan  ^Hhe  prince  of  demons,”  thus  recognizing  them  as 
his  agents  in  his  work.  He  affirmed  of  one  afflicted  with 
“a  spirit  of  infirmity,”  that  she  had  been  bound  by  Satan 
(Lk.  xiii,  11-16).  By  these  demons  taking  possession  of 
men,  S itan  opposed  Jesus  and  His  work.  And  had 
Jesus  failed  here,  had  He  been  unable  to  cast  out  de- 
mons, He  would  have  been  defeated.  But  He  proved 
Himself  the  stronger  One  who  bound  the  strong  (Lk.  xi, 
20-22).  He,  by  The  Spirit,  was  so  easily  Conqueror,  that 
when  the  Seventy  told  Him  that  even  demons  were  sub- 
ject to  them  through  His  name.  He,  in  The  Spirit,  saw 
therein  Ilis  filial  victory  over  Satan:  ‘‘I  beheld  Satan 
fall  like  lierhtnina  from  heaven.” 

The  third  sta^re  of  the  conflict  was  durinor  the  clos- 
ing  hours  of  Jesus’  life.  Then  were  the  fiercest  and 
bitterest  assaults.  <‘Tliis,”  said  Jesus  to  His  enemies, 
‘fls  your  hour,  and  the  power  of  darkness.”  Then 
Satan  assaulted  Him  throimh  terrors  as  he  had  before 
through  desires.  He  inspired  the  rulers  with  a firm 
determination  to  put  Jesus  to  death,  successfully  tempt- 
ed Peter  to  deny,  and  Judas — into  whom  he  entered 
Lk.  xxii,  3 — to  betray  Him.  He  joined  Jews  and  Gen- 
tiles in  the  purpose  to  condemn  and  crucify  Jesus. 


THE  HOLY  LIFE. 


335 


Above  all  he  made  direct  and  terrible  assaults  upon  Ilis 
soul.  An  appalling  apparition  amazed  it.  Nameless  lior- 
rors  pressed  upon  it.  Agony  wrung  from  Ills  lips,  tlie 
cry,  “My  soul  is  exceedingly  sorrowful  even  unto  death,” 
forced  from  His  brow  drops  of  blood,  and  felled  Him  to 
the  earth.  This  assault,  tierce  and  formidable  as  it  was, 
failed.  It  was  renewed  when  Jesus  was  on  the  cross,  and 
when,forsaken  of  God,  and  of  men, He  seemed  abandoned 
to  His  fate.  To  man’s  eye.  He  and  His  cause  seemed 
about  to  expire  together,  truth  about  to  be  sent  into  a 
returnless  exile,  and  earth  about  to  be  left  to  Satan’s 
undisputed  and  permanent  sway. 

But  no.  Soon  as  the  smoke  of  the  battle  had  lifted, 
we  see  that  Jesus  had  triumphantly  sustained  every 
shock,  and  had  held  immovably  fast  His  faith  in  God,  His 
integrity,  and  His  purity  of  soul.  Satan  had  come,  had 
found  nothing,  and  after  his  most  desperate  assaults  had 
fled  baffled,  confounded,  defeated,  from  the  field. 

That  defeat  was  final.  This  defeat  prepared  the  way 
for  that.  And  this  was  the  greatest,  most  significant 
and  most  important  conflict  that  had  ever  occurred. 
Satan,  for  the  first  time  since  his  fall,  had  met  his 
match.  On  his  own  chosen  ground,  and  armed  with 
his  own  chosen,  and  hitherto  unvariably  successful  weap- 
ons, he  had  been  most  disastrously  defeated  by  a Man. 
His  pride  received  a humiliation,  and  his  power  a blow, 
from  which  they  never  recovered.  Mortified  to  the 
last  degree  he  made  no  further  direct  and  personal  at- 
tack upon  Jesus  until  he  was  in  the  Garden,  and  on  the 
Cross;  and  then  he  used  other  weapons  than  those 
which  he  now  employed. 


336 


THE  HOLY  LIFE. 


And  to  the  Champion  Himself  its  value  was  such  as 
none  can  estimate  unless  it  is  one  who  is  His  place.  It  in- 
spired Him  with  the  confidence  gained  only  from  experi- 
ence. It  refreshed  His  spirit  as  only  such  a victory  could. 
IttaughtHim  that  the  inward  and  outward, the  incessant 

and  unhesitatinor  obedience  and  submission  due  from 
o 

Him  as  The  Servant  to  God  was  the  place  of  victory. 
It  assured  Him  of  unvarying  success  against  the  world, 
and  all  the  powers  of  Satan’s  kingdom.  Henceforth 
nothing  could  swerve  Him  from  the  path  of  obedience. 
He  was  now  ready, and  so  was  directed  to  begin  His  work. 
In  the  strength  of  the  nourishment  ministered  to  Him 
by  angels,  and  in  the  power  of  The  Spirit,  He  returned 
to  Bethania,  where  He  had  been  baptized  and  anointed 
— there  to  be  pointed  out  as  The  Messiah  and  Saviour 
of  men,  and  the  Fountain  of  living  waters. 

And  to  man  that  victory  was  the  promise  of  a potency 
which  could  ever  triumph  over  Satan’s  power.  It 
pointed  out  to  him  a Champion  to  whom  he  could  fully 
confide  his  cause,  assured  of  its  ultimate  success.  In  it 
he  saw  how  victory  is  obtained  by  the  sole  use  of  the 
weapons  the  Word  and  Prayer,  and  by  the  power  of 
The  Spirit.  And  from  it  man  learns  this,  among  other 
lessons,  that  one  tilled  with  The  Spirit  can  sustain  even 
tlie  deadliest  encounters,  and  live  triumphantly  victori- 
ous over  Satan,  sin  and  the  world.  Glorious  the  vic- 
tory, and  glorious  Tiie  Conqueror!  No  wonder  the  re- 
deemed delight  to  meditate  upon  its  every  fact  and  fea- 
ture! No  wonder  as  they  see  Him  on  His  way  triumph- 
ant from  the  field,  they  rejoice  to  place  the  crown  of 
victory  upon  His  brow! 


THE  HOLY  LIFE. 

Section  XV^L 


337 


John  Baptist’s  First  Public  Testimony  Concening 

Jesus. 

Place;  Bethania,  in  Peraea.  Time:  Feb.-March,  A.  D.  26. 

Persons  to  whom : Deputation  from  the  Sanhedrim. 

John  i,  9-14,  16-18,  15,  19-28;  Lk.  vii,  29,  30. 

John  (the  Evan-  ) Jems  was  the  true  Light  which 
gelist’s)  preface.  J lighteth  every  man  that  cometh 
(coming,  R.  Y.)  into  the  world.  [The  true  light,  which 
lighteth  every  man,  {Keen  erchomePjOn)  was  coming  into 
the  world.]  He  was  in  the  world, and  the  world  was  made 
by  Him,  and  the  world  knew  Him  not.  He  came  unto 
His  own  {inheritance^  ta  idia\  and  His  own  {those  that 
were  His  own  people^  hoi  ideoi^  R.  V.)  received  (par- 
elabon^  welcomed)  Him  not,  But  as  many  as  received 
{elahon)  Him,  to  them  gave  He  power  {exousian^ 
to  become  the  sons  (children,  tehna)  of  God,  even  to 
those  that  believe  on  (in,  eis)  His  name:  which  were 
born,  not  of  blood  (bloods,  aimatoon\  nor  of  the  {natu- 
ral) will  of  the  flesh,  nor  ot  the  {moral)  will  of  man, 
but  of  God.  And  the  Word  was  made  (become,  egene- 
eto)^  flesh,  and  dwelt  (tabernacled,  pitched  His  tent, 
esTceenoosen)  among  us,  and  we  beheld  His  glory,  glory 
as  of  the  (an)  only  begotten  of  {irom^  para)  the  Father, 
full  of  grace  and  truth.  And  (for,  R.  Y.)  of  His  fulb 
ness  have  all  we  received,  and  grace  for  grace.  For  the 
law  was  given  by  (through,  jdia)  Moses;  grace  and 
truth  came  by  (through,  dia)  Jesus  Christ.  No  man 
hath  seen  God  at  any  time;  the  only-begotten  Son 
which  is  in  the  bosom  of  the  Father,  He  hath  declared 
(explained,  expounded,  exeegeesato)  Him. 

[*ln  vs.  1,  John  says  The  Word  een.was  in  the  beginning 
possessed  of  an  uncreated,  eternal  existence.  But  here,  The  Word 
egeneto^  became^  i.  e.y  possessed  a created  existence,  called  flesh.] 


338 


THE  HOLY  LIFE. 


John  (the  Baptist’s)  general 
testimony  concerning  Jesus, 
giv^en  after  His  baptism,  and 


when, perhaps,  He  was  present,  ' (crieth,  R.  Y.  keJcrage, 


John  bare  (beareth, 
marturei^  R.  Y.)  wit- 
ness of  Him,  and  cried 


{perfect  tense^implying 
continuance  of  action^ 


but  unpointed  out  as  yet  (vs. 

26). 

in  effect)  saying,  Tliis  is,  (was,  heen^  R.Y.)  He  of  whom 
I spake,  (said,  R.  Y.)  He  that  cometh  after  me,  is  pre- 
ferred, (is  become,  gegonen\  R.  Y.,  liath  come  to  be)  be- 
fore me;  for  He  was  before  me,  (or,  first  oim^^prootos 
mou). 


And  this  is  the  rec- 
ord (witness,  R.  Y.)  of 
John,  when  the  Jews 
from  Jerusalem  sent 


John  Baptist’s  first  special^ 
testimony  concerning  himself 
and  Jesus,  given  to  the  depu- 
tation from  the  Sanhedrim. 

(unto  him,  R.  Y.)*  priests  and  Levites  to  ask  him,  Who 
art  thou? 

And  he  confessed,  and  denied  not;  but  (and  he,  R. 
V.)  confessed,  I am  not  the  Christ. 

And  tliey  asked  him.  What  then?  Art  thou  Elijah? 

And  lie  saith,  I am  not. 

Art  thou  that  (the,  R.  Y.)  prophet? 

And  he  answered,  Ho. 

Then  (therefore  R.  Y.,  an  official  demand)^  said  they 
unto  him.  Who  art  thou?  that  we  may  give  an  answer 
to  them  that  sent  us.  What  sayest  thou  of  thyself? 

And  he  said,  I am  the  voice  of  one  crying  in  the 
wilderness. 

Make  straight  the  way  of  the  Lord,  as  said  Isaiah  the 
prophet  (xl,  3). 

And  they  which  were  sent  were  of  the  Pharisees, 
(and  they  had  been  sent  from  {ek)  the  Pharisees,  R.  Y.) 
And  they  asked  him,  and  said  unto  him.  Why  baptizest 
thou  then,  if  thou  be  not  that  (the,  Ao,  R.  Y.)  Christ, 


[‘•'Tiscbendorf,  Meyer,  Alford  omit,  'pro%  ton^  unto  him. 


THE  HOLY  LIFE. 


339 


nor  Elijah,  neither  that  (the,  R.  Vo  prophet? 

John  answered  them,  saying,  I baptize  with  water; 
but  there  standeth  one  among  you,  (in  tlie  midst  of  you 
there  standeth  one,  R.  V.)  whom  ye  know  not:  He  it 
is  who,  coming  (even  He  that  corneth,  R.  V.)  after  me 
is  preferred  (is  come,  hath  come  to  be,  gegonen)  before 
me,*  whose  shoe’s  latchet  I am  not  worthy  to  unloose.  • 

These  things  were  done  in  Bethabera  (Bethany,  R. 
V.)j'beyond  Jordan,  where  John  was  baptizing. 

And  all  the  people  that  (when  they,  R.  Y.)  heard 
him,  and  the  publicans,  justified  God,  being  (having 
been,  R.  V.)  baptized  with  the  baptism  of  John.  But 
the  Pharisees  and  the  lawyers  rejected  the  counsel  of 
God  against  (within,  mar^)  themselves  (rejected  for 
themselves  the  counsel  of  God,  R.  Y.),  being  (having 
been,  R.  Y.)  not  baptized  of«him. 

Jesus  was  baptized  Jan.  6th,  A.  D.  27.  Immediately 
afterwards  He  was  led  into  the  wilderness  to  be  tempted. 
He  was  there  forty  days.  The  going  and  coming  prob- 
ably occupied  four  or  fire  days  more.  It  was  about 
Feb.  20th  when  He  returned  to  Bethania.  This  return 
was  on  Friday.  On  the  day  before,  Thursday,  occurred 
John’s  interview  with  the  Deputation  from  the  Sanhe- 
drim. On  Saturday,  the  Jewish  Sabbath,  Jesus  was 
introduced  by  John,  to  men,  and  obtained  His  first  disci- 
pies.  On  the  day  following,  the  first  day  of  the  week, 
Jesus  returned  to  Galilee.  And  on  the  Wednesday 

[^R.  V.  omits  ‘‘is  preferred  before  me.”  Tlie  Grk.  for  tliis 
phrase,  and  for  “He  it  is,”  is  wanting  in  Cod.  Sin.  and  Vat.  It  is 
bracketed  by  Lachmann,  and  omitted  by  Tischendorf,  and  Alford, 
but  retained  by  Godet,  Meyer  and  Lange.  Lange  remarks,  that  the 
Johannean  style  is  in  favor  of,  “He  it  is,”  and  Cod.  A.  &c.,  and  the 
like  expression  in  vs.  15,  are  in  favor  of  both.) 

[fThe  authorities  are  decisive  for  Bethany,  or  Bethania.] 


340 


THE  HOLY  LIFE. 


succeeding,  Jesus,  at  Cana  in  Galilee  wrought  His  first 
miracle. 

These  facts  in  their  order  will  now  occupy  our  atten- 
tion. John  the  Evangelist  preceeds  their  mention  by 
his  preface.  The  first  part  of  it,  which  we  have  already 
examined,  introduces  us  to  Jesus,  as  The  Word,  exist- 
ing in  the  measureless  depths  of  eternity.  When  He 
came  to  earth,  He  came  to  His  own  inheritance.  But 
the  authorities  would  not,  says  John,  bring  Him  with 
rejoicing  into  His  palace,  the  Temple.  Nor  would 
they  receive  Him  in  the  name  of  their  nation,  as  their 
Divine  King.  They  virtually  rejected  Him,  when  they, 
by  their  official  action,  formally  rejected  John.  And 
this  rejection,  which  involved  their  national  destruc- 
tion,though  it  could  not  defeat  the  object  of  His  mission, 
changed  its  direction,  and  the  character  also  of  faith. 
Faith  ceased  to  be  a collective  and  national  heritage.  It 
became  from  that  time  purely  personal,  sporadic,  and  a 
privilege  open  to  any  human  being.  Iloi  idioiy  Ilis 
own  people  would  not  welcome  {paralabon)  Him,  but 
{(le)  to  as  many  {hosoi)  as  received  (elahon)  Him,  those 
believing,  He  gave  the  authority  to  become,  by  the  act- 
ual imparting  of  life  from  Himself — the  meaning  of 
the  root-verb,  tiktoo — tlie  children,  {tekna)  of  God. 
These  are  begotten  (gennaoo')^  not  by  human  factors  as 
in  the  present  creation,  but  ek  Theon  from  God — the 
ek  pointing  out  the  originating  cause.  The  life,  hence, 
which  they  receive  is  free  from  all  material  elements. 
And  this  Divine  imparting  of  life  to  the  receiving  faith 
is  in  and  through  the  Word  become  fiesh.  Keceiving 


THE  HOLY  LIFE. 


341 


Him,  the  Son  of  God,  by  faith,  they  receive  the  right  to 
become  sons  of  God  by  the  Divine  imparting  of  life. 
And  this  life  they  receive  from  Him. 

This  AVord  become  flesh  pitched  His  tent  in  the 
midst  of  men,  and  manifested  His  glory  as  the  Only- Be- 
gotten from  tlie  Father.  It  was  beheld.  He  was  seen 
to  be  full  of  grace  and  truth,  which  came  through  Him 
who  was  the  Eevelator  and  Explainer  of  the  Father  {ex- 
eegeesato  expounded^  Him). 

The  preface  prepares  the  way  for  the  statement  that 
John  Baptist,  who  came  for  that  purpose, was  constantly 
giving  testimonies  concerning  Him;  and  these  re- 
main permanently  established,  and  ever  fresh — ^‘bears 
witness.’’  Those  given  before  Jesus’  baptism  we  have 
studied.  AVe  come  now  to  those  given  after  that  bap- 
tism. These  he  emphasized  still  more  strongly,  and 
enlarged.  Repeatedly,  during  the  forty  days  that  Jesus 
was  absent,  John,  with  all  the  energy,  confldence  and 
solemnity  of  his  mission,  cried  out  aloud  (krazoo)  be- 
fore the  crowd,  and  in  express  and  striking  terms: 
‘‘This  is  He  of  whom  I said,  &c.”  AVhen?  From  the  very 
first.  AVhat?  “He,  coming  after  me,  (perfect) 

was  before^  preceeded  me.  How?  Iloie  because^  een  He 
existed^  prootos  mou^  my  First,  The  particle,  hoti^ 
founds  the  previous  proposition  upon  the  next  follow- 
ing one.  He  preceded  me  because  He  existed  flrst  in 
relation  to  me,  and  first  absolutely.  He  was  eternally 
existent. 

AVhile  John  Baptist  was  thus  daily  giving  this  testi- 
mony, Jesus  was,  elsewhere  in  the  same  wilderness,  in 


842 


THE  HOLT  LIFE. 


conflict  with  His  most  formidable  foe.  His  triumph 
over  him  as  we  have  seen  was  complete.  He  thus 
showed  Himself  fully  competent  for  the  stupendous 
work  which  He  had  undertaken.  With  the  power  and 
fulness  of  The  Spirit  He  returned  from  the  field  of  con- 
flict to  Bethania.  There,  John  had  summoned  the  na- 
tion to  a proper  preparation,  through  true  repentance, 
to  receive  their  Messiah.  There,  had  he  baptized 
thousands,  and,  some  forty  days  before,  Jesus  Himself. 
There,  both  before  and  after  that  event,  had  he  steadily 
held  up  before  the  people  His  near  approach.  His  re- 
jection or  reception  must  be  national;  hence,  by  the 
national  authorities.  To  this  end  He  must  be  mani- 
fested. For  this  purpose  He  now  comes  to  John. 
And  the  time  had  now  come  when  to  his  general  testi- 
mony to  the  essential  dignity  of  His  Person,  given  to 
the  crowd,  John  must  give  a special  one,  to  the  consti- 
tuted authorities  of  the  nation. 

This  testimony  was  given  upon  one  of  the  three  ever- 
inemorable  days.  They  made  upon  John,  the  Evan- 
gelist, an  ineffaceable  impression.  They  are  red-letter 
days  in  the  history  of  the  Church.  On  the  first  of 
those  three  days  the  deputation  from  the  Sanhedrim 
hear  the  presence  of  the  long  promised  Messiah  officially 
announced.  On  the  second  He  was  pointed  out  by  the 
herald  divinely  appointed  to  introduce  Him.  And  on 
that  day  He  was  for  the  first  time  seen,  and  gazed  at 
with  rapture  by  a number,  of  whom  John  the  Evangelist 
was  one  (vs.  14).  On  the  third  day  He  was  followed  by 
those  who  had  become  the  first  fruits  of  His  ministry. 


THE  HOLY  LIFE. 


343 


That  day  was  the  birth-day  of  living  faith  in  the  heart 
of  John  the  Evangelist  and  of  the  others,  and  of  faith  in 
the  heart  ot  humanity — no  more  henceforth  to  die  out 
until  Jesus  comes  the  second  time. 

The  Sanhedrim  was  the  highest  court  in  tlie  Theo- 
cracy. It  was  the  guardian  of  its  law  and  rights,  had 
Jurisdiction  over  all  civil  and  religious  matters,  and 
had  authority  to  investigate  all  religious  questions 
which  agitated  the  public  mind.  It  also  had  the  power 
to  judge  a false  prophet.^  John’s  extraordinary  career 
it  could  not  ignore.  The  movement  was  wide  spread, 
effective,  felt  deeply  in  Jerusalem  itself,  the  very  heart 
of  the  Theocracy.  It  was  the  all-absorbing  topic  of  con- 
versation everywhere.  There  had  been  no  such  intense 
and  national  excitement  since  the  days  of  the  Macca- 
bees. There  had  been  no  more  stirrinor  character  in  all 

o 

their  national  history.  If  his  movement  did  not 
strengthen,  it  would,  unless  defeated,  subvert  the  ex- 
isting institutions.  John’s  birth  gave  him  a right  to  be 
introduced  into  the  priestly  office.  But  he  had  re- 
fused to  be  a priest — an  ominous  fact — and  hence,  had 
not  the  priest’s  right  to  preach.  He  had  preached 
however,  without  asking  permission  of  the  constituted 
authorities.  From  them  he  had  kept  himself  wholly 
apart.  He  liad  summoned  the  nation  to  repent,  for  ^‘the 
kingdom  of  the  Heavens”  was  approaching,  and  to  pre- 
pare the  way  for  the  Messiah.  His  truths  were  simple 
and  homely,  and  his  doctrines  revolutionary.  They  de- 

Mishna,  Sanhred  115.  For  tlie  constitution  and  authority 
pf  this  body  see  The  Holy  Death,  Preliminary  Study,'] 


344 


THE  HOLY  LIFE. 


manded  reality,  exposed  the  worthlessness  of  forms, 
and  swept  Kabbinism  and  Phariseeisin  away  with  a 
breath.  And  they  so  aroused  the  consciences  of  mul- 
titudes that  they  were  baptized  in  the  Jordan,  confess- 
ing their  sins. 

AM  this,  and  especially  his  baptizing,  assumed  that 
John  was  a prophet.  Baptism,  or  its  equivalent,  was, 
as  we  have  seen,  the  Divine  indication  of  the  introduc- 
tion of  a new  dispensation — an  indication  that  had  not 
been  given  since  the  days  of  Moses.*  The  Sanhedrim 
recognized  the  right  of  the  Messiah,  cr  of  His  forerunner 
to  administer  it.  This,  the  question,  ^^Why  then,  bap- 
tizest  thou,  &c.”  shows.  John’s  administration  of  it, 
to  none  but  Jews,  indicated  that  they,  the  chosen  peo- 
ple, were  unclean,  and  needed  a preparation  to  fit  them 
to  receive  the  Messiah;  and  further,  that  some  great,and 
perhaps,  portentous  change  in  existing  institutions  was 
impending.  And  further  still,  that  he  was  the  Messiah, 
or  His  forerunner.  And  the  Sanhedrim  was  also  aware 
that  the  people  regarded  John  as  a prophet,  and  that 
while  some  had  the  impression  that  he  was  the  prophet 
foretold  by  Moses,  (Dent,  xviii,  18),  others  were  asking 
the  question,  ‘‘Is  not  this  the  Christ?” 

The  heads  of  the  nation — the  Jews-j-  in  Jerusalem 
— were  alarmed.  They  determined  to  send  a deputa- 

[*See  pg.  181-182.] 

fThis  phrase,  found  in  the  Synoptists  only  seven  times, is  used 
by  John  seventy  times  in  his  Gos})el.  They  wrote  before  the  de- 
struction of  Jerusalem,  and  used  the  term  as  a national  designation. 
He  wrote  after  the  separation  of  the  church  from  the  synagogue 
(Acts,  xix,  8,  9),  and  in  every  place,  except  in  iii,  1.  iv,  22,  xviii, 
33,  where  he  uses  it  in  its  historical  sense,  he  used  it  as  a designa- 
tioi^  of  tlie  nation  when,  and  as  animated  by  hostility  to  Jesus,] 


THE  HOLY  LIFE. 


346 


tion  with  full  authority  to  investigate.  Nor  was  this 
determination  wholly  disinterested.  Pharisees  and 
lawyers,  both,  had  refused  to  be  baptized  (Lk.  vii,  30). 
Pharisees  and  Saddiicees,  both,  were  still  smarting  un- 
der his  word,  ‘^offspring  of  vipers,  &c.’^  This  rankling 
sore  gave  energy  to  their  purpose.  The  investigation 
was  most  important,  and  required  delicate  handling. 
Men,  able,  wise,  distinguished,  zealous  for  the  law,  and 
alive  to  the  interests  of  the  Theocracy  were,  we  may  be 
sure,  appointed.  They  were  sent  from,  and  some  of 
them  were,  Pharisees.  Others,  out  of  respect  to  John’s 
priestly  birth,  were  priests,  i.  descendants  from 
Aaron,  and  Levites,  i,  descendants  from  Levi.  The 
latter  belonged  to  the  Temple-police,  and  had  the  legal 
power  to  arrest  John,  and  bring  him  before  the  San- 
hedrim. This  was  the  first  official  notice  of  the  move- 
ment. They  reached  Bethania  about  the  time  of  Jesus’ 
return  from  his  conflict.*  They  heard  John  addressing 
the  people.  They  saw  the  awe-struck,  and  eagerly  listen- 
ing  crowd.  They  witnessed  the  baptizing.  They  may 
liave  heard  of  the  baptism  of  Jesus.  Never  had  they 
witnessed  such  a scene.  The  rugged  aspects  of  nature, 
the  hushed  crowds,  the  solemn  rite  of  baptizing  in  the 
sacred  flowing  stream,  the  directness,  wisdom,  and  force 
of  John’s  words,  the  transparent  purity  and  simplicity  of 
his  life,  and  the  changed  life  of  his  followers,  all  made 

[*This  conclusion  we  reach  from  (a), the  fact  tliat  John  would  not 
have  pointed  out  Jesus  as  “the  Lamb  of  God”  before  llis  baptism; 
from,  (b),  tlie  fact  that  the  close  connection  of  tlie  d lys  spoken  of 
in  Jn.  I,  require  the  baptism  to  have  proceeded  them;  and  (c). 
from  the  fact  that  Jesus  went  directly  from  Bethania  into  Galilee.] 


346 


THE  HOLY  LIFE. 


upon  the  deputation  a profound  impression.  The  place 
seemed  holy  ground.  The  very  atmosphere  seemed  to 
partake  of  the  sanctities  of  the  scene. 

They  sought  an  interview.  They  delivered  their 
credentials.  John  recognized  their  official  character. 
They  knew  that  he  was  J ohn,  the  son  of  Zachariah,  and  a 
priest  by  birth.  But  what\\^  regarded  himself,  this  they 
wished  to  learn  from  his  own  lips,  “Who  art  thou?” 
was  their  first  question,  that  is,  “What  expected  per- 
sonage?” This  question  was  tentative.  The  writer,  who 
evidently  was  a witness  of  the  interview,  tells  us  that 
John’s  answer  w’as  ready, frank, and  specific.  The  iteration 
shows  how  strong  was  the  emphasis  wdiich  John  placed 
upon  his  W’ords.  “And  he  confessed,”  promptly  and 
heartily,  “and  he  denied  not,”  did  not  for  a moment 
yield  to  any  temptation  to  conceal  the  truth,  “and,”  kai 
(not,“but,”  as  in  the  E.  V.),  “confessed  hoti  ouk  eimi  ego 
ho  Christos^  I am  not  (implying  that  he  knew  who  was) 
the  Christ, 

This  answer  surprised  tliem.  They,  evidently,  had 
expected  him  to  say  that  he  was.  They  then  demanded 
of  liim,  officially,  “What  then?”  And  the  form  of  the 
question,  the  neuter  ti^  betrays  their  impatienci3.  “Art 
tliou  Elijah?”  This  question  implies  that,  acting  as  he 
did,  he  must  be,  since  not  the  Messiah,  Elijah,  the  her- 
ald, according  to  prophecy,  of  the  Messiah,  (Mai.  iv,  5), 
who  w^as,  according  to  the  common  opinion,  to  re- 
main liidden  until  consecrated  and  pointed  out  by  him.* 
“No,”  said  he.  And  tliis  positive  denial  must  be  de- 


[^Justiu  Martyn’s  dialogue  with  Trypho,  the  Jew.] 


THE  HOLY  LIFE. 


347 


cisive  as  to  his  being  Elijah,  in  any  sense.  ‘^Art  thou,” 
said  they,  ‘‘the  {.ho)  prophet?”  That  is,  the  one,  other 
than  Elijah,  who,  according  to  general  expectation,  will 
precede  the  Messiah.  Some  confounded  him  with  (Jn. 
vi,  14),  others  distinguished  him  from  (Jn.  vii,  40,  41) 
the  Messiah.  Whether  the  question  referred  to 
Jeremiah  (Matt,  xvi,  14;  Lk.  ix,  19,  Macc.  ii,  7,  xvi, 
13),  or  to  some  other  prophet  (Mk.  vi,  14),  it  had  in  view 
the  expectation  based  on  Dent,  xviii,  18,  the  promised 
prophet  like  Moses,  whom  the  Lord  would  raise  up.* 
It  virtually  was,  “art  thou  one  or  the  other  of  these 
ancient  personages ?”'j-  Again,  John  answered,  “No.” 

These  questions  exhausted  the  commonly  received 
suppositions.  Then  the  deputation  put  a question 
which  forced  John  from  his  negative  position.  “Who,” 
e,  what  personage,  “art  thou?  What  do  you  say  of 
yourself?  We  ask  that  we  may  give  an  answer  to  them 
that  sent  us.”  John  saw  the  drift  and  bearing  of  the 
question.  For  his  answer  he  quoted  and  applied  to  him- 
self a prophecy,  through  Isaiah  (xl,  3),  which  was  at 
once  an  explanation  of,  and  an  authority  for  his  mission. 
The  prophetic  word  speaks  of  the  Messianic  appearance 

[^Tlie  “Assumption  of  Moses”  was  written  by  a Jew  sometime 
after  the  death  of  Herod,  the  Great  (Schurer,  Lehrhuck^  pg.  540, 
Stud,  and  Krit.  868).  This  book  gives  a vivid  picture  of  the 
spiritual  condition  of  the  Jews  in  the  time  of  Jesus.  In  it  is  an- 
nounced the  coming  of  a “supreme  messenger,  whose  hands  shall 
be  tilled.”  And  it  calls  Moses  only,  by  that  name.  This  one  is  to 
be  the  final  prophet,  a Moses.  Godet.  It  is  possible  that  the  idea 
in  this  book  was  the  idea  in  the  mind  of  the  deputation  when 
they  put  tl)e  question.  Art  thou  the  prophet? 

[■!■  After  Pentecost  the  Spirit-tauglit  churcli  saw  that  Mo^es,  in 
Dcut.  xviii,  18,  referred  to  Christ  Acts  iii,  22,  vii,  40.  But  this 
was  not  the  current  Messanic  expectation  of  the  people, 


348 


THE  HOLY  LIFE. 


of  Jehovah:  a mysterious  voice  is  heard  crying  iu  the 
wilderness;  ‘‘Jehovah  is  about  to  appear.  Prepare  in 
your  hearts  a welcome  for  Him,  worthy  of  llim.’^  Thus 
John  says,  “I  am  not,  personally,  any  expected  person- 
age;’’ ‘‘but,”  keeping  himself  out  of  view,“I  am  only  that 
prophesied  Voice  crying  in  the  wilderness.  Make  straight 
the  way  of  the  Lord.  I am  nothing.  He  is  every- 
thing. The  testimony  concerning  Him  is  the  one  ut- 
terance of  my  voice.^  This  is  enough  for  me  to  tell 
you.  From  this  fact  your  own  knowledge  of  the 
prophecies  should  show  you  that  the  Messiah  will  soon 
appear.” 

This  question  had  been  put  to  elicit  information  as 
the  foundation  for  the  next  question.  But  John’s  an- 
swer, in  view  of  his  denials,  puzzled  and  perplexed  the 
deputation.  They  were  familiar  with  the  prophecies 
commonly  applied  to  the  Messiah,  and  with  the  current 
interpretation  of  them.  They,  perhaps,  like  the  Jews 
of  later  days,  held  the  fancy  of  two  Messiahs;  one  to 
spring  from  the  house  of  Joseph,  to  appear  in  Galilee, 
and  to  be  slain  by  Gog  and  Magog — !iis  death  being  a 
sacrifice  for  the  sins  of  Jeroboam;  and  the  other,  to 
spring  from  the  house  of  David,  to  live  and  reign. 
This  fancy  grew  up  from  the  perception  of  the  twofold 
prophetic  delineation  of  a suffering  and  yet  reigning 
Messiah,  coupled  with,  (a),  their  abhorrence  of  the  idea 
of  the  reiiridiiS  Christ  bein^  the  victim  of  such  awful 
sufferings,  and  with,  (b),  their  inability,  or  unwilling- 

(^'This  sL’lf-applica  ion  of  that  ])rophecy  is  tJie  foundation  of 
the  Sjnoptisto’  application  of  it  to  him.] 


THE  HOLV  LIFE, 


349 


ness  to  accept  the  idea  of  two  distinct  advents  of  one 
and  the  same  Messiali(Jn.  xii,  34,  Acts  iii,  17,  18-21). 
They  expected  but  one  coming  of  the  reigning  Messiah. 
And  they  took  it  for  granted  that  His  reception  by  the 
nation  would  be  a hearty  one.  They  were  Pharisees. 
They  regarded  themselves  as  the  conservators  of  es- 
tablished institutions,  and  were  bitterly  hostile  to  all 
innovations.  They  conceded  the  right  to  the  expected 
Messiah,  perhaps  also  to  His  forerunner,  to  introduce 
changes  in  the  theocratic  ritual.  But  they  felt,  as  did 
the  nation,  that  until  the  prophet  like  Moses  arose,  or 
the  Messiah,  as  the  founder  of  a new  dispensation,  ap- 
peared, no  one  could  introduce  any  new  rite.  This,  cer- 
tainly, John  had  done.  His  call  to  national  repent- 
ance, and  to  national  baptism,  implying  as  these  did 
that  the  nation  was  unclean,  was  a startling  innovation. 
Their  misgivings,  fears,  and  suspicions  were  aroused  to 
the  highest  degree.  They  expected,  as  did  the  nation,  a 
great  national  lustration  to  inaugurate  the  Messianic 
kingdom.  The  baptism,  hence,  with  its  symbolic  sig- 
nificance, could  be  only  the  act  of  the  Messiah,  or  of  His 
forerunner.  They  regarded  Isaiah’s  prophecy  which 
John  did  quote,  and  Malaclii’s  prophecy  (iv,  6,  6)  which 
lie  did  not  quote,  as  belonging  to  the  same  time  and 
person.  That  time,  just  before  the  appearance  of  the 
Messiah;  that  person,  Elijah,  come  to  introduce  Him. 
Had  John  declared  himself  either  of  these  they  would 
simply  have  demanded  his  credentials,  and  said  nothing 
about  his  baptism.  But  when  he  denied  that  he  was 
the  Messiah,  Elijah,  or  the  prophet,  ignored  one  of  the 


360 


THE  HOLY  LIFE. 


two  prophecies  which  the  Jews  united,  and  declared 
that  the  other,  “the  Voice,  &c.”  was  fulfilled  in  himself 
they  could  not  make  his  statements  harmonize  in  them- 
selves, or  with  their  views.  And  hence  they  could  not 
see  that  John  had  the  slightest  authority  to  baptize. 
In  their  view — wrong,  because  based  upon  a wrong  in- 
terpretation— he  could  not  be  the  “Voice.”  He  had  the 
right  to  baptize  only  on  the  supposition  that  he  was 
one  of  tlie  three  personages.  He  declared  that  he  was 
neitlier  the  one  nor  the  other.  They,  hence,  put  to  him 
otficially,  the  question  which  they  had  a right  to  put, 
“Why  baptizest  thou,  then?” 

This  was  the  very  pith  and  point  of  their  whole  in- 
quiry. They  challenged  John’s  right  to  baptize  at  all. 
This  was  the  issue.  John’s  answer  must  meet  it  fairly, 
fully,  honestly.  Besides,  it  was  an  official  investiga- 
tion. John  could  not,  had  he  been  so  disposed,  evade  the 
point  by  any  subterfuge,  or  trick  of  words.  And  his 
fearlessness  and  honesty  forbid  that  he  would  seek  to 
evade  the  point.  Further,  the  dignity  and  solemnity 
of  his  reply  shut  out  all  idea  of  his  seeking  to  evade 
the  issue  by  representing  his  baptism  as  an  insignificant 
and  inoffensive  solemnity,  or  as  important  only  as  the 
precursor  of  a higher  baptism.  John  could  never  think 
little  of  that  baptism  to  which  Jesus  had  submitted. 
The  point  of  the  answer,  then,  cannot  be  in  the  con- 
trast between  his  water- and  Jesus’  Spirit- baptism. 
Nor  can  the  emphasis  be  on  e7i  hudati^  with  water ^., 
only  with  water.  These  words,  in  that  case,  must  have 
been  at  the  beginning  of  the  sentence.  The  emphasis 


tHE  HOLT  LIFE. 


351 


of  word  is  on  I baptize^  (fee.,  and  of  idea  is  on  in  the 
midst  of  you  He  stands  (mesoo  humoon  esteeken).  This 
word  sliows  that  Jesus,  then  on  the  ground,  had  come 
out  from  the  place  of  temptation,  and  also  from  the  se- 
clusion of  private  life,  and  was  about  to  act  publicly. 
You  do  not  know  Him.  But  Ido.  This  is  the  Person, 
now  actually  present,  of  whom  I have  so  constantly 
spoken.  He,  coming  after  me,  is  preferred  before  me. 
He  is  my  First.  His  shoe-latchet  1 am  not  wor- 
thy to  unloose.  He  that  sent  me  to  baptize  with  water, 
gave  me  a sign  by  which  I would  know  this  One  when 
He  was  baptized.  It  is  because  of  my  connection 
with  Him  that  I baptize.  My  baptizing  is  authorized, 
and  it  is  significant.”  This  we  see  in  what  he  said  the 
next  day:  ‘‘that  He  should  be  made  manifest  to  Israel; 
therefore  am  I come  baptizing  with  water.” 

Tliis  answer  did  not  satisfy  the  deputation.  It  did 
not  remove  the  difficulty  from  their  minds.  They  asked 
no  further  question.  They  condemned  him  out  of  his 
own  mouth.  They  could  not  call  him  an  imposter. 
This,  his  grand  character,  built  up  of  spotless  purity 
and  simplicity,  of  heroic  integrity  and  noble  intrepidity, 
and  of  fearless  denunciation  of  wrong,  forbade.  But  they 
could,  they  thought,  adjudge  him  to  be  a self-deluded 
man,  who  had  no  divine  warrant  to  baptize,  and  whose 
mission  was  a self-engendered  one.  Such  seems  to  have 
been  their  report  to  the  Sanhedrim.  The  heads  of  the 
nation  had,  for  a season,  been  willing  to  rejoice  in  his 
light  (Jn.  V,  35).  But  now  both  the  man  and  liis  work 
were  condemned  (Matt,  xxi,  25-27).  Having  thus  “re- 


362 


THE  HOLY  LIFii. 


jected  God’s  counsel  against  themselves,”  they  would 
not  accept  baptism  at  John’s  hands,  nor  his  testimony 
to  Jesus.  Indifference  ripened  into  malignity.  To 
discredit  Him  with  the  people,  they  said  he  had  a de- 
mon (Matt,  xxi,  32;  Mk.  xi,  30,  Lk.  vii,  30,  33). 
And  they  determined,  it  seems,  to  get  him,  as  soon  as 
they  could,  out  of  the  way. 

This  decision  caused  the  failure  of  one  part  of  John’s 
mission.  The  people  at  large  still  regarded  him  as  a 
prophet.  Crowds  still  came  to  his  preaching.  Many 
were  still  moved  to  accept  his  baptism.  But  the  crowds 
that  followed  the  Pharisees  ceased  attending.  J ohn  made 
ready  individuals,  but  not  the  people,  ‘^prepared  for  the 
Lord.”  The  heads  of  the  nation  did  not  accept  him. 
He  did  not  effect  the  national  repentance,  nor  ‘‘turn  the 
hearts  of  the  fathers  to  the  children,  and  the  disobed- 
ient to  the  wisdom  of  the  just.”  This  purpose  (Lk.  i, 
17)  never  was  accomplished.  From  that  time,  John’s 
mission  to  the  nation,  as  such,  was  a failure. 

And  it  is  this  fact,  with  all  the  tremendous  conse- 
quences involved  in  it,  that  leads  the  historian  to  say, 
“these  things  were  done  in  Bethania  beyond  Jordan, 
where  John  was  baptizing.”  The  place  is  in  itself  of 
no  geographical  or  historical  importance.  Nor  does  the 
writer  mention  it  because  associated,  as  it  is,  with,  to 
us,  the  transoendently  important  fact  that  there  Jesus 
was  baptized,  anointed,  assured  of  His  Divine  Sonship, 
and  first  introduced  to  man,  and  that  there  faith  in  Him 
was  first  born  in  the  heart  of  humanity.  In  the  writ- 
er’s mind  it  was  associated  with  the  scene  which  we 
have  just  been  studyiniif.  That  scene  Jesus  Himself 
recalled  to  the  Jews:  “Ye  sent  unto  John,  and  he  bore 


THE  HOLY  LIFE.  353 

witness  unto  the  truth”  (Jii.  v*.  33).  Tlie  official  char- 
acter of  tliat  testimony,  the  reception  it  met  with  from 
the  deputation,  the  decision  of  the  Sanhedrim,  appar- 
ently based  upon  their  report,  and  the  fate-ful,  far-reach- 
ing consequences  resulting  from  that  decision  made 
tliis  a moment  of  extraordinary  gravity.  It  was  an 
epoch  in  the  history  of  the  nation.  From  tliat  time, 
])lace,  and  interview  began  that  unbelief  and  rejection 
of  John,  involving  in  it  also  the  rejection  of  Jesus,  which 
resulted  in  the  destruction  of  Jerusalem,  the  downfall  of 
the  Theocracy,  and  the  setting  aside,  for  centuries,  of 
Israel  as  the  channel  of  blessing  to  man. 

Section  XVII. 

John  Baptist's  Second  Public  Special  Testimony  to 

Jesus. 

Place : Bethania,  in  Persea. 

Time : The  day  following  his  first  public,  special  testimony.  Feb. 

A.  D.  26. 

Persons : The  crowd  present. 

John  i,  29-34. 

The  next  day,  the  Jewish  Sabbath^  John  seeth  Jesus 
coming  unto  him,  and  saith.  Behold  the  Lamb  of  God 
which  taketh  away  (ho  airoon^  who  is  taking  away)  the 
sin  of  the  world!  This  is  He  of  whom  I said,  alter  me 
cometh  a Man  which  is  preferred  (is  become,  R.  V.)  be- 
fore me;  for  He  was  before  me.  And  1 knew  Him 
not;  but  that  He  should  be  made  manifest  to  Israel, 
therefore  am  I come  (for  this  cause  1 came,  R.  V.)  bap- 
tizing with  water.  And  John  bare  record  (witness,  K. 
V.),  saying,  I saw  (have  beheld,  tetheami^  R,  Y.)  The 
Spirit  descending  from  heaven  like  a dove  (as  a dove 
out  of  heaven,  R.  Y.),  and  it  (He)  abode  upon  Him. 


364 


tHE  HOLY  LIFE. 


And  I knew  Him  not;  but  He  that  sent  me  to  baptize 
with  water,  the  same  said  unto  me,  Upon  whom  thou 
shalt  see  The  Spirit  descending  and  remaining  (abiding, 
menou)  upon  Him.  the  same  is  He  which  baptizeth 
with  the  Holy  Spirit.  And  1 saw  (have  seen,  eooraka^ 
R.  V.),  and  bare  record  (have  borne  witness,  memartu- 
reeJca^  R.  Y.)  that  this  is  the  Son  of  God. 

This  and  the  preceding  testimony  were  given  in  the 
same  place,  but  to  a different  company  and  for  a 
different  end.  That  was  to  a deputation  from  the  San- 
hedrim, was  probably  in  private,  was  negative,  and  was 
given  without  pointing  out  Jesus,  then  present,  to  them. 
This  was  positive,  was  given  to  the  crowd,and  was  begun 
by  pointing  out  Jesus  to  it.  Johnhadprepared  the  way  for 
Him,  had  constantly  testified  concerning  Him,  had  bap- 
tized Him,  had  been  divinely  made  acquainted  with  the 
constitution  of  His  Person,  and  the  two-fold  aspects  of 
the  one  object  of  His  mission,  and  was  to  introduce 
Him  to  man.  On  the  previous  day  he  had  been  re- 
strained, inwardly,  from  doing  this.  The  time  had  now 
arrived.  John  seeth  Jesus  coming  to  him.  Instantly, 
in  rapt  admiration  which  almost  reaches  to  an  ecstacy, 
and  with  the  unfaltering  assurance  of  the  knowledge  of 
an  established  fact,  he  introduces  Him  with  a word, 
mysterious  but  most  weighty:  ^^Behold  the  Lamb  of  God 
which  taketh  away  the  sin  of  the  worldP’ 

Having  made  this  startling  announcement,  he  goes 
on  to  tell  how  he  knew  Him  to  be  such,  (a),  He  had 
constantly  borne  testimony  to  the  coming  One,  that  He 
should  baptize  with  the  Holy  Spirit;  (b),  that  He  was  to 
be  made  manifest  to  Israel, and  because  of  this,  he  (John) 


THE  HOLY  LIFE, 


355 


had  come  baptizing  with  water;  (c),  that  He  who  had 
sent  him  to  baptize,  had  given  him  a sign  by  which  he 
would  know  the  Person,  to  him  personally  unknown,  to 
be  the  appointed  One,  namely,  his  seeing  The  Spirit  de- 
scending, in  bodily  shape  like  a dove,  out  of  Heaven,  and 
abiding  upon  Him;  (d)  that  he  had  witnessed  that 
sight,  and  now  again,  as  he  had  before,  he  witnessed 
that  this  is  the  Son  of  God. 

Analyzing  this  testimony  we  see  that  two  facts,  ^‘the 
anointing,”  and  ^Hhe  Sonship,”  relate  to  Jesus’  Person; 
and  the  rest  of  it  to  His  mission:  (1),  His  mission,  as 
the  Messiah,  to  His  own  people, — ‘^manifest  to  Israel;” 
and  (2),  His  mission,  as  Saviour  to  the  world,  ‘‘Lamb  of^ 
God,”  &c.;  and  that  His  anointing  with  The  Spirit  be- 
longs to  Him  in  both  these  characters.  And  when  we 
compare  John’s  testimony  given  before,  with  that  given 
after  Jesus’  baptism,  we  see  how  marked  the  change  in  its 
direction,  and  also  his  advance  in  knowledge.  Before,  it 
was,  “the  Messiah  is  coming.”  After,  “He  is  here,” 
Before,  he  announced  the  near  approach  of  “the  king- 
dom of  the  Heavens,”  summoned  the  nation  to  repent- 
ance and  preparation  to  welcome  their  king,  and  only 
spake  of  Jesus  in  His  relation,  nationally,  to  the  Jews. 
After,  though  he  mentions  that  Jesus  should  be  “made 
manifest  to  Israel,”  yet  the  other  facts  are  no  longer 
prominently  mentioned.  Indeed  his  first  word  on  this 
day,  “Behold  &c.,”  shows  that  he  already  anticipated  his 
own  rejection,  the  failure  of  his  mission,  as  related  to  the 
nation,  Jesus’  consequent  rejection  by  it,  and  His  be- 
coming, hence,  the  Sacrifice  for  “the  sin  of  the  world.” 


356 


THE  HOLY  LIFE. 


In  this  testimony  John  announces  Jesus  as  the  Son 
of  God  in  the  profoundest  sense:  (myself)  have  seen 

and  bear  witness  that  this  is  The  Son  of  God.”  And 
he  tells  us  how  he  became  acquainted  with  this  astound- 
ing fact.  He  knew,  and  had  constantly  declared,  that 
a Man  was  coming  after  him  who  was  immeasurably 
greater  than  himself,  for  he  was  his  first.  While  giv- 
ing that  testimony  he  was  conscious,  (a),  that  he  did  not 
know  Him  personally,  and  (b),  that  this  One  was,  and  that 
he  was  to  point  Him  out  as,  the  Messiah.  Pointing  to 
Him,  now  present  he  said,  ^‘This  is  He  of  whom  I have 
testified:”  ‘‘This  is  the  Lamb  of  God:”  “This  is  the 
Son  of  God.”  How,  being  personally  unacquainted 
with,  could  he  identify  Him?  He  tells  us.  Ho pemp- 
sas^IIe  sending ^i.e.^The  giving  him  his  commission, 

told  him,  how.  This  commission  embraced  these  par- 
ticulars: (a),  to  announce  the  coming  of  the  Messiali  (b), 
to,  in  order  that  He  should  be  made  manifest  to  Israel, 
preach  and  baptize, and  (C),to  point  Him  out  when  He  ap- 
peared. And  that  he  might  not  be  mistaken,  the  One 
giving  him  this  commission  gave  him  a divine  sign  by 
wliich  he  might  know  infallibly  the  Man  as  the  Messiah. 
The  sign  was,  the  one,  whosoever  he  might  be,  on  whom 
— epK^  lion  an^  indicating  the  largest  possibility — he 
should  see*  The  Spirit  descending  and  abiding,  was  the 
One  who  would  baptize  with  the  Holy  Spirit.  This 


\*Eiiloo,  This  verb  may  signify  (a),  descerri  mentally,  ^b), 
Bee  with  the  bodily  eye.  John’s  use  of  it  indicate  that  when  the 
information  was  given  he  was  not  specially  informed  in  which  of 
these  two  ways  the  sign  would  be  made  known  to  him.] 


THE  HOLY  LIFE. 


357 


sight  he  had  actually  witnessed,  ‘‘I  saw*  The  Spirit  des- 
cending from  heaven  like  a dove, and  it  abode  upon  Him.’’ 

Thus  John  knew  that  this  One,  the  One  whom  he  had 
baptized,  was  the  Anointed,  the  Anointer,  and  the  Son  of 
God.  And  these  facts  he  was  ready,  as  soon  as  Jesus 
presented  Himself,  to  make  known  to  men. 

This,  he  now  did.  We  last  saw  Jesus  on  the  battle 
field,  the  mighty  Conqueror,  ministered  to  by  angels. 
While  the  deputation  to  John  was  on  its  way  from 
Jerusalem,  He  was  on  His  way  from  the  ^^exceeding 
high  mountain.”  He  seems  to  have  reached  Bethania 
on  the  day  John  gave  his  testimony  to  the  deputation. 
And  on  this  day,  as  He  came  to  John,  he  pointed  Him 
out,as  possessing  all  the  characteristics  we  have  just  been 
studying.  But  the  ‘‘This  is  the  Lamb  of  God  who  taketh 
away  the  sin  of  the  world,”  he  gives  as  the  first, the  funda- 
mental fact  in  His  Messianic  history.  This  word  in  John’s 
mouth  is  most  remarkable,  the  fact  it  gives  most  as- 
tounding, and  the  designation,  “Lamb,”  such  as  to  have 
any  significance  with  them,  must  be  intelligible  to  his 
hearers.  What  to  them,  what  to  him,  was  its  import? 
And  whence  obtained  he  the  fact? 

John  spake  these  words  not  in  the  light  of,  but  pre- 
viously to,  the  teaching  of  Jesus  and  of  His  apostles.  We 
cannot  then,  in  a historical  study,  avail  ourselves  of  that 
light.  The  only  human  source  from  which  John  could 
obtain  the  fact  was  the  Hebrew  Scriptures.  Let  us  see 

[^Tlieaomai,  This  verb  signifies  “to  see  with  the  physical  eye”. 
And  John’s  use  of  it  here,  instead  of  eidoo  sliows  that  tlie  phenom- 
enon was  visible.  And  the  liistory  of  it  given  in  the  Synoptists 
is  that  of  an  occurrance  in  the  external  woi  Id.  See  pgs.  202-205.] 


358 


THE  HOLY  LIFE. 


what  light  these,  and  an  analysis  of  John^s  words  them- 
selves will  give.  The  writer  heard,  and  surely  gives  us 
accurately,  the  words.  The  article,  tlie^  points  out 
some  designated,  known  and  expected  Lamb.  The  gen- 
itive, tou  Theou^  of  God^  (genitive  of  possession)  de- 
clares that  this  Lamb  belonged  to,  and  was  provided, 
appointed,  and  given  by  God.  The  verb,  aireoo^  points 
out  the  profoundly  significant,  and  the  use  of  the  present 
participle,  the  continuous,  character  of  the  act.  The 
verb  means  “lift  off,  and  away,  a burden  from  another” — 
ho  airooPjy  who  is  lifting  away.  What?  Teen  amartian 
ton  kosmoUj  the  sin  of^  i.  e.j  belonging  tOy  the  cosmos. 
But  the  nature  ol  sin  is  such  that  he  could  not  remove 
the  burden  of  sin,  i.  ^.,  it  itself,  as  well  as  its  guilt  and 
punishment,  from  off  the  cosmos  on  which  it  presses, 
unless  He  transferred  it  to  Himself,  and  carried  it  away 
by  expiation. 

And  what  is  the  import  of  the  word  “sin”  in  John’s 
mouth?  It  could  not  be  sin  in  the  mass,  includincj  all 
the  sins  of  all  the  sinners  on  earth.  For  no  such  uni- 
versalistic  conception  of  the  word  is  found  in  Hebrew 
writers.  Nor  could  it  be  the  substitutionary  expiation 
for  ‘‘the  sins  of  men.”  John,  doubtless,  knew  the  word 
which  the  angel  spake  to  Joseph,  “save  His  people  from 
their  sins.”  If  so,  he  knew  that  the  “His  people”  there 
are  the  Jews — so  all  scholarly  exegesis  is  agreed — and 
that  the  salvation  is  from  “sins.”  He  was  intimately 
familiar  with  the  prophecies.  On  the  previous  day  he 
had  quoted  one  from  Isaiah  as  fulfilled  in  himself^ 
Poubtless  he  now  had  before  his  mind  thq  ope  which 


THE  holy  life. 


359 


declares  that  on  the  “My  Servant”  the  Lord  laid  our  in- 
iquities, and  that  He,  when  led  as  a lamb  to  the  slaugh- 
ter, expiated  them.  And  here,  doubtless,  he  got  this 
designation  which  he  gave  Jesus,  “Lamb  of  God.”*  That 
prophecy  relates  to  “sins  of  people.”  But  John  speaks 
not  of  sins,  and  their  expiation,  nor  of  salvation  from 
them,  nor  of  faith.  The  two  propositions  are  (a),  “the 
Lamb  of  God,”  and  (b),  “He  taketh  away  the  sin  of  the 
world.”  It  is  the  genitive  of  possession,  the  sin  be- 
longing to,  and  lying  as  an  oppression  upon,  the  cosmos 
— the  term  including  earth  and  its  inhabitants:  “cursed 
is  the  ground,  for  thy  sake.”  John,  manifestly,  did 
not,  as  many  do,  tear  man  and  his  earth  apart.  He 
recognized  tliem  as  being  parts  of  one  whole,  and  both 
being  under  the  oppression  of  sin.  It  was  the  apostacy 
of  humanity  in  its  profound  unity,  the  race-sin,  intro- 
duced by  Adam’s  fall,  which  had  caused  the  withdrawal 
of  “the  kingdom  of  the  Heavens,”  and  which  had 
brought  in  the  curse  upon  the  cosmos.  It  was  the  root 
of  the  sins  of  men.  And — in  the  order  of  thought — 
before  these  could  expiated,  the  word-seed  be  sown  in 
the  cosmos,  or  salvation  be  possible  for  individuals, 
this  sin  lying  on  earth  and  man  must  be  taken  away  by 
the  Lamb  of  God.  Jesus  is  introduced  to  our  notice 
as  the  Saviour  of  the  cosmos  before  He  is  introduced  as 
the  Saviour  of  men.  To  Him  John’s  word  pointed  as 
the  One  who  would  by  His  own  piacular  sufferings  and 

[♦Jewisli  interpreters  previous  to  the  coming  of  Jesus  uni- 
versally ap])lied  Is.  liii,  to  the  Messiah.  Eisenmerger,  Entdecke 
Judentk  ii,  Tli.  pg.  753,  Lucke,  1 pg.  400;  Wunsche,  die  Leiden  des 
Messias,  1870,  pg.  557.] 


360 


THE  HOLY  LIFE. 


death  remove  the  curse  from  off  the  cosmos  and  the  race. 
And  John’s  statement,  thus  understood,  shows  his  rec- 
ognition of  Jesus’  relation  to  the  cosmos,  and  is  in  har- 
mony with  Jesus’  word,  ^‘God  so  loved  the  “Jcosmos"^  that 
He  gave  His  only-begotten  Son  hina  in  order  that  who- 
soever of  its  inhabitants  that  believetli  &c.,”  and  with 
Paul’s  statement,  ‘^God  was  in  Christ  reconciling  the 
‘'‘Jcosmos^^  to  Himself,  &c.,”  with  John’s  word,  ^‘He  is  a 
propitiation  for  the  whole  ‘‘lcosmos\^^  and  leaves  un- 
touched .in  all  their  grand  significant  fulness  those  glor- 
ious prophecies  which  hold  up  before  us  the  Messiah  as 
the  substitution  for  His  believing  people,  expiating 
their  sins  by  His  own  sufferings  and  death. 

And  how  came  this  magnificent  conception  to  John? 
It  could  not  have  come  from  any  word  of  Jesus,  so  far 
as  the  record  shows,  nor  from  a study  of  His  work,  for 
upon  it  He  had  not  yet  entered.  John’s  statement  shows 
that  he  foresaw  Jesus’  sufferings  and  death  as  an  ex- 
piation for  sin,  as  well  as  a substitutionary  atonement 
for  those  who  would  believe  in  Him.  This  was  an  idea 
far  from  Jewish  Messianic  thinking  (Jn.  x,  34,  32,  33). 
And  glimpses,  only,  of  it  were  perceived  by  such  men  as 
Zachariah  and  Simeon.  The  idea  of  Jesus’  death  might 
have  come  to  John  through  his  being  aware  of  his  own 
rejection,  which  involved  the  rejection  of  Jesus.  And 
the  idea  of  Jesus’  substitutionary  character  surely  came 
to  him  from  his  profound  acquaintance  with  the  proph- 
ecies, from  liis  being  filled  with  TJie  Spirit  by  whom 
they  were  penned,  and  from  his  knowledge  of  the  typi- 
cally substitutionary  character  of  the  Levitical  sacrifices^ 


THE  HOLY  LIFE. 


301 


But  all  this  is  not  sufficient  to  account  for  the  fact. 
He  was  a Jew.  Ilis  labors  were  confined  to  the  Jews. 
All  his  words  hitherto  spoken  concerning  Jesus  had  re- 
spect to  His  relation  to  the  Jews.  He  had  thus  far 
contemplated  only  the  people  of  Israel.  And  here  is  a 
statement  which  far  surpassed  his  ordinary  range  of 
vision.  It  was  to  him  a new  truth,  and  one  that  could 
have  come  to  him  only  by  an  inward  revelation,  given 
to  him,  perhaps,  when  he  baptized  Jesus,  or  at  that  very 
time  as  he  saw  Jesus  coming  to  him.  Certainly  by 
such  a revelation  was  he  informed  of  the  sign  by  which 
he  should,  with  infallible  certainty,  know  who  was  the 
Messiah; — ‘‘He  that  sent  me  said,’’  &c.  vs.  33.  And 
there  is  no  difficulty  in  believing  that  in  the  same  way 
he  was  taught  clearly  to  see,  and  enabled  fully  to  grasp, 
and  fearlessly  to  enunciate  that  fundamental  and  magnifi- 
cent fact:  “Jesus  is  the  Lamb  of  God  taking  away  the 
sin  of  the  world.” 

Thus  was  Jesus  introduced  to  the  attention  and  con- 
fidence of  men,  as  the  sin-bearing  Lamb,  and  as  the  Son 
of  God.  Tlius  clearly  enunciated  were  His  two-fold 
mission  to  Israel  and  to  the  world.  His  full  authority  to 
act,  and  the  manner  in,  and  power  by  which  He  would 
carry  on  His  work.  The  links  are  perfect,  and  fairly 
joined  to  each  other.  The  chain  which  united  Him  to 
the  God  of  Heaven  is  complete.  The  testimony  to  Him 
as  the  Messiah  is  absolutely  faultless.  None  can  doubt 
it, unless  insensible  to  any  testimony  however  unimpeach- 
able and  conclusive.  The  words  when  first  spoken, 
must  have  made  upon  all  conditions  a deep  impression. 


362 


THE  HOLY  LIFE. 


And,  though  forgotten  by  the  crowd,  they  were  seed- 
thoughts  dropped  into  receptive  hearts  which  on  the 
next  day  began  to  grow\  And  this  w^as  the  birth,  in  the 
heart  of  humanity,  ot  faith  in  Jesus,  as  the  Son  of  God 
and  Saviour  ot  the  world. 


Section  XV^IIL 

Jesus*  First  Disciples  are  Gathered  to  Him. 

Instrumentality:  John’s  third  testimony  to  Jesus. 

Place : Bethania,  in  Persea. 

Time:  Feb.  A.  D.  27,  the  day  following  that  on  which  the  inci- 
dent mentioned  in  the  last  section  occurred. 

John  i,  35-42,  43-52. 

Again  the  next  day  after,  John  stood  (was  standing, 
R.  V.)  and  two  of  his  disciples;  and  looking  upon  Jesus 
as  He  walked,  he  saith,  Behold  the  Lamb  of  God! 

And  the  two  disciples  heard  him  speak,  and  they  fol- 
low^ed  Jesus. 

Then  Jesus  turned,  and  saw  them  following,  and  saith 
unto  them,  What  seek  ye? 

They  said  unto  Him,  Rabbi,  which  is  to  say  being 
interpreted  {into  Greeks  didaskalos^  Teaclier)  Master, 
where  (inliabitest  Tliou,  R.  V.)  dw^ellest  Thou? 

He  saitli  unto  them,  Come,  and  see  (come,  and  ye 
shall  see,  R.  V.). 

They  came  (therefore,  R.  Y.)  and  saw  where  He 
dwelt,  (abode,  R.  Y.)  and  abode  with  Him  that  day:  it 
was  about  the  tenth  hour. 

One  of  the  two  which  heard  John  speak,  and  followed 
Him,  was  Andrew,  Simon  Peter’s  brother.  He  first 
findeth  his  own  brother  Simon,  and  saith  unto  liim.  We 
have  found  the  Messiah;  which  is,  being  interpreted, 


THE  HOLY  LIFE. 


363 


the  Christ  or  Anointed.  And  he  brought  him  to  Jesus. 

And  when  Jesus  beheld  (looked  upon,  R.  V.)  him, 
He  said,  Thou  art  Simon  the  son  of  Jona(John,  R.  V.): 
thou  shalt  be  called  Cephas:  which  is,  by  interpreta- 
tion, a stone  {Petros^  Peter). 

The  day  following  Jesus  would  (was  minded  to,  R. 
V.)  go  forth  into  Galilee,  and  findeth  Philip,  and  saith 
unto  him.  Follow  Me. 

Now  Philip  was  of  (from,  R.  V.)  Bethsaida,  (of,  R. 
Y.)  the  city  of  Andrew  and  Peter. 

Philip  findeth  Nathaniel,  and  saith  unto  him.  We 
have  found  Him  of  whom  Moses  in  the  law  and  proph- 
ets did  write,  Jesus  of  Nazareth,  the  son  of  Joseph. 

And  Nathaniel  said  unto  him.  Can  there  any  good 
thing  come  out  of  (be  in,  einai)  Nazareth? 

Philip  saith  unto  him,  Come  and  see. 

Jesus  saw  Nathaniel  coming  to  Him,  and  saith  of 
Him,  Behold  an  Israelite  indeed,  in  whom  is  no  guile. 

Nathaniel  saith  unto  Him,  whence  knowest  Thou  me? 

Jesus  saith  unto  him,  before  that  Philip  called  thee, 
wlien  thou  wast  under  the  fig-tree,  I saw  thee. 

Nathaniel  answered  and  saith  unto  Him,  Rabbi,  Thou 
art  the  Son  of  God;  Thou  art  the  (R.  Y.  omits  the) 
King  of  Israel. 

Jesus  answered  and  said  unto  him.  Because  I said 
unto  thee,  I saw  thee  under  the  fig-tree,  believest  thou? 
Thou  shalt  see  greater  things  than  these.  And  He  said 
unto  him,  Yerily,  Yerily,  I say  unto  you.  Hereafter, 
{ap^  arti^  from  now)  ye  shall  see  (the,  ton)  heaven  open 
and  the  angels  of  God  ascending  and  descending  upon 
the  Son  of  Man. 

On  the  preceeding  day  when  John  saw  Jesus,  He 
was  coming  to  him.  It  was  his  mission  to  introduce 
Jiiai  to  men.  That  day  was  the  time  for  that,  and  to 


364 


THE  HOLY  LIFE. 


him  He  then  went  for  that  purpose.  That  purpose  John 
had  then  fulfilled.  But  his  delight  was  to  keep  stead- 
ily pointing  to  Jesus.  He  had  eyes  for  Him  alone. 
This  day  he  was  again  on  the  eager  lookout  for  Him. 
He  was  standing,  perhaps  at  the  place  where  he  was 
accustomed  to  address  the  crowds,  with  iv^o  eh  toon  ma- 
theeioon^  from  the  number  of  his  disciples — the  eh  in- 
dicates that  some  or  many  of  his  disciples  were  on  the 
ground.  He  sees  Jesus  walking.  He  is  not  coming 
to,  apparently  is  taking  no  notice  of,  him.  This  does 
not  disturb  John.  He  rejoiced  greatly  ‘^at  seeing  Him. 
His  joy  was  fulP  at  introducing  Him.  Nothing  would 
delight  him  more  than  His  increasing  by  his  own  de- 
creasing. He  saw  the  impression  made  upon,  the  ex- 
pectation aroused  within,  these  two  disciples  by  his  re- 
marks on,  doubtless,  the  preceding  day.  Not  improb- 
ably, they  were  among  John’s  earliest  and  most  trusted 
and  confidential  disciples.  He  was  aware  of  their 
strong  attachment  to  himself.  And  it  shows  how  com- 
pletely he  was  occupied  with  Jesus,  that  he  would 
speak  the  word  designed  to  detach  them  from  himself 
and  attach  then^  to  Jesus,  And  that  word  was  not  one 
of  command,  driving  them  away,  but  a word  holding 
up  Jesus  before  them.  He  does  not  add,  ‘‘that  taketh 
awcjy,  &c.”  For  he  had  already  said  this.  But  he 
holds  Him  up  simply  as  “the  Lamb  of  God,”  leaving 
their  minds  free  to  think  of  Him  as  snch,  for  any  and  all 
the  purposes  of  God  to  be  accomplished  by  Him  as  The 
Lamb.  The  ]>hrase,  here,  is  an  exclamation  of  delight 
at  seeing  Him  And  it  is  also  a suggestive  word  tO 


THE  HOLY  LIEE.  365 

the  two — so  behold  as  to  follow,  and  so  follow  as  to  be 
all  the  time  beholding  Him. 

They  were  young  men.  They  saw  that  the  One 
pointed  out  was  also  a young  man.  He  was  in  the  very 
prime  of  life.  His  step  was  elastic  and  firm.  His  ap- 
pearance was  most  attractive.  The  dignity  forbade  all 
familiarity.  The  gentleness  was  winsome.  The  seren- 
ity told  out  the  secret  of  a stainless  soul.  They  knew 
that  He  had  been  baptized  of  John.  But  they  knew 
not  that  He  had  just  returned  from  a most  tremendous 
conflict — the  chiefest  of  all  the  decisive  battles  of  the 
world — and  that  there  He  had  been  the  first  and  only 
One  who  had  triumphantly  defeated  the  foe  of  God  and 
of  man.  They,  like  all  of  John’s  disciples,  had  heard  of 
the  near  approach  of  the  expected  One  who  would  ful- 
fill all  their  true  Messianic  hopes.  Thus  had  desires  to 
welcome  Him  been-  awakened  and  cherished  in  their 
hearts.  Now,  when  pointed  out  to  them,  they  accepted 
John’s  testimonies  concerning  Him.  Through  these 
faith  in  Him  is  born  in  their  hearts.  At  once  they 
find  themselves  drawn  by  the  marvellous  attractions  of 
His  Person.  The  longings  to  commune  with  Him, 
manifested  and  pointed  out,  become  irrepressible.  They 
would  become  His  followers.  They  see,  they  act  upon 
John’s  intention,  so  delicately  given.  They  followed 
Him  with  eager  expectation  and  reverence  profound. 
That  step  was  the  turning  point  of  their  life.  That  day 
was  the  decisive  and  happy  day  when  faith  in  Him  be- 
came a living  power  in  their  souls,  and  fruitful  in 
blessing  to  others. 


366 


tHE  HOLT  LIFE. 


They  wanted  to  speak  to,  learn,  study  from.  Him. 
But  the  sense  of  His  exalted  character  awed  and  re- 
strained tliem.  They  dared  not  venture  to  speak  first. 
Unexpectedly  their  desires  were  gratified.  Jesus  turned 
and  saw  them  following  Him,  He  knew  why.  But 
He  would  draw  from  themselves  their  motive  and  ob- 
ject. To  bring  these  out — a fact  seen  in  the  ti^  what'i 
— He  put  that  concise  and  profound  question,  which 
has  in  it  such  a depth  of  meaning,  ‘‘What  seek  ye?’’ 

The  question,  sudden,  unexpected,  embarrassed  them. 
“Where,  Eabbi,  do  you  dwell — menoo^  abide,  either  (a), 
permanently,or,(b), most  probably,  lodge  (Lk.  xix,  6)  here 
in  the  wilderness?  The  title  is  far  below  any  which  they 
had  heard  given  Jesus  by  John.  In  their  confusion, 
perhaps,  they  did  not  recall  those;  or  they  may  have 
been  afraid  to  use  them,  or,  it  may  have  been  a delicate 
way  of  expressing  their  desires  to  become  His  disciples. 
And  the  question  about  His  abode  is  an  intimation 
that  they  sought,  not  something  from  Him,  but  Himself, 
and  would  like  to  see  Him  in  His  dwelling  place. 

“Come  now”  (erchesthe^  imper.  pres.)  said  Jesus, 
“and  see.”  Their  fears  were  relieved.  They  went  with 
Him,  They  saw  where  He  abode.  It  was  probably, 
one  of  the  temporary  booths  of  wattled  boughs,  covered 
with  cloth,  constructed  by  those  congregated  there  to 
John’s  ministry.  It  was  4 B.  M. — Jewish  computa- 
tion— wlien  they  went.  They  abode  with  Jesus  the 
rest  of  that  day.  The  conversation  is  not  given.  But  the 
impression  made  upon  them  was  ineffaceable.  From 
that  day  those  two  young  men  were  bound  to  Jesus 
with  the  strongest  bands,  and  forever. 


tHE  HOLY  LIEE. 


367 


One  of  these  two  young  men  was  Andrew.  He  is 
here  spoken  of  as  the  brother  of  the  distinguished 
Simon  Peter,  a person  treated  from  the  first  as  a most 
important  personage,  and  whose  name  now  for  the  first 
time  appears  in  the  narrative.  And  this  circumstance 
shows  that  this  Gospel  was  not  written  until  alter  all 
the  facts  related  in  it  had  occurred,  and  were  well- 
known  to  its  first  readers.  Andrew  now  first  appears 
prominently,  (Jn.  xii,  22)  before  us  as  a pioneer  and 
mediator.  At  once  his  faith  becomes  fruitful.  He 
begins  to  testify  to  others,  and  is  the  first  man,  after 
John  Baptist,  who  became  the  medium  of  union  be- 
tween other  hearts  and  Jesus.  He  seems  to  have  in- 
fiuenced  the  movement  of  John.  And  now,  as  the 
shades  of  night  are  falling,  he,  with  truest  brotherly 
love,  starts  out  from  Jesus’  abode  to  find  his  own  bro- 
ther, Simon.  Having,  with  Andrew  and  other  Galile- 
ans, gone  there  from  Bethsaida  to  hear  the  Baptist 
preach,  and  to  prepare  for  the  coming  of  the  Messiah, 
Simon  was  on  the  ground.  He  found  him.  With  deep 
exultation  of  spirit  he  sounded  the  joyful  word,  ^^euree- 
hamen^'^  Our  search  is  ended.  Our  lono^ino^s  are  sat- 
isfied.  Our  hopes  are  fulfilled.  The  Messiah  is  come.  He 
is  here.  And  on  that  same  evening  he  led  him — the  ao- 
rist  eegagen  expresses  the  rapidity  with  which  this  act  fob 
lowed  the  finding — to  Jesus,  and  introduced  him  to  Him. 
And,  once  in  His  presence,  Simon  was  held  fast  by  bonds 
which  he  did  not  wish  to  sever.  Jesus  emhlepsas  autoo 
(emphatic)  looking  upon  him  fixedly^  with  that  pene- 
trative glance  which  went  to  the  very  center  of  his  be- 


368  THE  HOLT  LIFE. 

ing,  and  with  that  infallible  discernment  which  soon 
alter  in  the  case  of  Nathaniel,  and  ever  after,  showed 
how  thoroughly  He  knew  men,  exclaimed,  ‘^thou  art 
Simon,  a diearer,’  the  son  of  Jona,  (or  John).”  He 
saw  in  him  that  firmness  and  decision  of  character,  tire- 
less energy,  and  organizing  power  which  fitted  him, 
transformed  and  sanctified  by  grace,  to  be  a pillar  (Gal. 
ii,  9).  He  foresaw  his  position  and  work  in  laying  the 
foundation  of  the  Church,  as  he  did  among  the  Jews,  in 
Jerusalem,  on  Pentecost,  and  among  the  Gentiles,  in 
Caesarea  (Acts  ii,  x).  He  bestowed  upon  him  a new 
name,  evidence  of  a change  in  his  life  and  position  (Gen. 
xvii,  5,  xxxii,  28),  and  in  doing  it  utters  His  first  pro- 
phetic word:  ‘^thou  art  Simon  the  son  of  Jona” — how 
Jesus  obtained  these  facts  we  know  not — ‘‘thou  shalt 
be  called,”  as  he  was  some  months  later,  “Cephas, 
(Aramaic,  for  rock)  in  Koman,  Petros^  a roclcj^ — a rock- 
man,  or  a man  of  rock.  Thus  did  Jesus  take  possession 
of  him,  and  consecrate  him,  and  all  his  natural  powers 
to  the  work  to  which  afterwards  He  called  him.  And 
from  that  hour  to  his  death,  Peter,  with  a rock-firmness 
whicli  never  gave  way  but  once,  and  then  only  for  a mo- 
ment, stood  steadfast  to  Jesus  and  to  his  cause. 

The  other  one  of  these  two  is  nameless,  The  uni- 
versal voice  of  the  Church  in  all  ages  says  that  this  one 
was  John,  the  writer  of  the  Fourth  Gospel.  And 
unfriendly  criticism, almost  unanimously,  says  the  same. 
Even  Hilgenfield  declares  that  the  unnamed  person  is, 
assuredly,  John.  Like  tlie  other  great  delineators  of 
the  life  of  Jesus  (Matt,  ix,  9;  Mk.  xiv,  51,  52;  Lk. 


THE  HOLY  LIFE. 


369 


xxiv,  18)  he  indicated  here,  as  always,  with  delicate 
modesty,  and  only  by  hints,  the  part  he  himself  acted. 
He  never  mentions  his  own  name,  nor  his  brother’s,  nor 
even  his  mother’s,  even  under  circumstances  of  the  most 
affecting  interest  (xiii,  25;  xviii,  15;  xix,  25,  26;  xx,  2 
xxi,  20).  But  this  incident  was  indellibly  stamped  up- 
on his  memory.  More  than  fifty  years  later  he  gives 
his  recollections,  with  wonderful  freshness,  for  a very  old 
man.  The  particulars  were  inwrought  into  the  very 
fibres  of  his  being.  He  remembers  the  very  liour.  And 
no  wonder.  It  was  the  hour  of  his  transition  from  dark- 
ness into  the  light  of  God. 

He  was  a younger  man  than  Jesus.  He  was  a son  of 
Zebedee  and  Salome.  He  was  younger  than  his  brother 
James,  whose  name  constantly  precedes  his  own,  and 
who,  either  from  age,  or  from  a more  distinguished 
character,  takes  a higher  position,*  and  who,  most  prob- 
ably, was  led,  that  day,  by  him,  to  Jesus. 

This  statement  finds  its  foundation  in  the  words,  ^^he 
(Andrew)  findeth  his  own  brother,  and  brought 
him  to  Jesus.”  Were  it  not  for  the  word  ^<own,”  the 
phrase  would  indicate  that  the  two  new  disciples  started 
in  search  of  Simon,  and  that  Andrew  was  the  first  who 
found  him.  But  John’s  use  of  the  word  ^^own”  indi- 
cates, in  a most  delicate  way,  that  when  Andrew  started 
out  to  find  his  brother  Simon,  John  also  started  out  to 
find  his  own  brother  James,  and  that  when  he  brouo*ht  in 
his  brother  he  found  Andrew  and  Simon  already  there. 

[*As  Andrew  is  called  the  brother  of  Peter,  John  is  called  the 
brother  of  James,  Mk.  v.  37,  Matt,  xvii,  l.J 


370 


THE  HOI  Y LIFE. 


And  the  suggestion  that  James  was  on  that  day  brought 
to  Jesus,  finds  support  in  the  fact  that  the  call,  given  by 
Jesus,  some  months  later,  to  the  two  pairs  of  brothers, 
was  precisely  the  same  in  both  cases. 

If  this  suggestion,  commonly  accepted  by  scholars, 
be  correct,  then  the  first  group  of  Jesus’  disciples,  all 
gathered  on  that  day,  consisted  of  four  young  men. 
One  of  them,  Peter,  certainly,* *  and  the  other  three, 
probably,  had  a wife.  They  resided  in  the  same  place, 
were  partners  in  the  same  business,  and  were  also  strong 
personal  friends.  Little  did  they  dream  on  that  day  what 
a marvellous  destiny  was  before  them. 

On  the  next  day,  the  first  day  of  the  week,  Jesus 
willed  to  go  into  Galilee.  So  the  aorist  eetheleesen^ 
willed^  indicates.  It  expresses  a resolved  wish  becom- 
ing a deliberate  purpose.  AVhy  go?  Ilisown  ministry, 
as  we  shall  see,  was  divided  into  two  distinct  parts. 
One  part  was  to  His  own  people,  the  Jews.  As  their 
proffered  Messiah  He  must  inaugurate  His  mission  in 
Jerusalem.  For  He  must,  and  there  only  could  He,  be 
accepted  or  rejected  by  the  nation,  through  their  heads. 
The  best  time  to  do  that  was  at  the  Passover,  now  not 
far  off.  Meanwhile  He  would  return  to  His  rnother’sj* 
family,  which  had  moved  to  Capernaum  (Matt,  iv,  18; 
Jn.  ii,  12,  comp.  Mk.  iii,  31),  tarry  with  them,  close 
up  tlie  period  of  His  private  life,  and,  in  communion 
with  His  Father,  whose  will  directed  His  every  step, 
prepare  for  the  momentous  career  before  Him. 

[*Mk.  i,  30.  Tradition  says  that  her  name  was  Perpetua,  and 
tliat  she  suffered  mariyrdom.J 

[•)  Joseph,  probably,  was  tlien  dead.] 


TEIE  holy  life. 


371 


But  He  desired  not  to  go  alone.  He  would  have  His 
new  disciples  accompany  Him.  And  to  the  four  al- 
ready gatliered,  two  more  were  added  on  this  day,  one 
of  them  by  His  own  active  agency.  This  was  Philip. 
He  belonged  to  Bethsaida,  a city  on  the  western  shore  ol 
Lake  Galilee.  He  was  a fellow  townsman  and  intimate 
acquaintance  of  the  sons  of  Zebedee  and  of  Jona  (vs.44, 
xii,  12),  and  was  most  probably  told  by  Andrew 
that  their  hopes  were  fulfilled,  and  by  him  introduced 
to  Jesus  (Jn.  vi,  8,  xii,  21).  He  was  among  those  Gab 
ilieans  who  had  flocked  to  John’s  baptism,  and  seems  to 
have  been  about  starting  for  home.  But  he  was  still 
on  the  ground.  The  characteristics  given  of  him  in  John 
(vi,  5-7,  xii,  20-22,  xiv,  8),  and  the  dull  and  complicated 
form  of  his  remarks  to  Nathaniel,— that  Messianic  cer- 
tificate in  full  form,  as  Luthardt  calls  it — shows  that 
he  had  not  the  sprightliness,  intellectual  force,  and  de- 
cision of  character  of  the  four  already  called.  He  was 
always  striving  after  occular  demonstration.  But  he 
was  active,  enterprising,  ever  on  the  alert,  and  steady 
in  advancing  the  object  in  view.  He  had  not,  it 
seems,  when  introduced  to  Jesus,  become  Jlis  disciple. 
Jesus’  heart,  however,  was  on  him  as  one  prepared, 
through  John’s  labors,  to  become  one  of  His  own  early 
followers;  and  as  also  possessed  of  elements  of  character 
which  fitted  him  for  a place  in  the  apostolate.  There 
he  stands  invariably  at  the  head  of  the  second  group. 
Jesus  would  unite  him  to  Himself.  And  so  soon  as  He 
decided  to  go  into  Galilee  He  immediately — so  the  close 
connection  of  the  two  verbs,  ‘‘willed”  and“findeth,”  in- 


372 


THE  HOLY  life. 


dicate — findeth  Phillip.  The  verb  implies  a previous 
acquaintance  as  well  as  a present  seeking.  To  him  first 
He  spoke  those  words,  so  full  of  meaning,  so  often 
afterwards  spoken,  and  always  instantly  effective,  ^^Fol- 
low  Me.”  This  was  not  a call  to  permanent,  but  to 
temporary  companionship,  on  the  present  Journey,  and 
also  to  the  following  Him  in  a holy  life.  Philip  did  not 
grasp  the  full  force  of  the  words,  but  he  promptly  ac- 
cepted the  invitation.  Faith  at  once  sprang  up  in  his 
heart,  a living  and  propagating  principle.  It  manifested 
its  life  by  action.  Soon  as  he  knew  Jesus,  he  was  eager 
to  communicate  his  discovery  to  a dear  friend  who 
shared  like  sympathies  and  expectations, and  with  whom, 
doubtless,  he  had  often  talked  of  the  Messianic  hopes. 
And  this  he  did — so  the  present  tense,  ‘‘findeth,”  indi- 
cates— on  that  day,  and  most  probably  before  Jesus  and 
His  company  had  left  Bethania. 

That  friend  was  Nathaniel.  The  name  signifies,  g'fft 
of  God,  This  was  his  proper  name.  Ilis  surname  was 
the  patronymic  Bartholomew — son  of  Tolmai,  or 
Ptolomy.  The  grounds  for  this  statement  are,  (a),  that, 
his  name  appears  among  the  apostles  in  a passage  where 
these  are  distinguished  from  disciples  (Jn.  xxi,  4);  (b), 
that,  in  the  three  lists,  the  name  Bartholomew  immedi- 
ately follows  Philip,  and,  in  Luke,  they  are  coupled  to- 
gether, as  Peter  is  with  Andrew,  and  James  with  John 
(Matt,  x;  Mk.  iii;  Lk.  vi).  He  was  a Galilman,  of 
Cana,  his  residence,  perhaps  birth-place  (Jn.  xxi,  2); 
He,  like  his  devout  fellow-countrymen,  was  there  to  learn 
from  John,  and  be,  perhaps,  baptized  of  him.  He  was 


THE  HOLY  LIFE. 


373 


studious,  thoucrlitful  and  devout.  Ilis  character  was 
simple,  truthful  and  transparent.  Philip  finds  him.  He 
tells  him  the  glad  news,  “we  have  found  Him.”  JSTot 
however,  in  the  simple  style  of  Andrew’s  word  to 
Peter,  but  in  an  elaborated  strain:  “Him  of  whom 
Moses,  in  the  law,  and  the  prophets  did  write,  Jesus  of 
Nazareth,  the  son  of  Joseph,”* 

Nathaniel  was  surprised.  His  home  was  at  Cana, 
only  about  eight  miles  from  Nazareth.  He  had  never 
heard  of  Jesus,  and  seems  not  to  have  known  that  any 
of  David’s  family  resided  in  that  place.  He  was  also, 
surely,  familiar  with  the  common  expectation  that  the 
Messiah  would  come  “from  the  seed  of  David,  and  out 
ot  the  town  of  Bethlehem  (Jn.  vii,  42).  No  wonder  he 
said  to  Philip,  ti  agathon^  what  good^  on  this  point,  can 
be  in,  or  come  out  of,  Nazareth?  The  character  of  the 
town  and  of  its  citizens  was  not  before  him.  The  question 
concerned  the  Messiah.  What  he  could  not  understand 
was  how  He  could  come  from  Nazareth.  This  man,  you 
say,  is  from  that  place.  He  therefore  can  not  be  the 
promised  One. 

Philip’s  answer  meets  his  difficulty.  He  appeals  to 
Jesus’  appearance.  He  knows  full  well  that  Nathaniel 
was  one  of  those  lionest-hearted  men  who  have  only  to 

p-If  ton  apo  Naz.  expresses  the  birth-place,  then  Philip — not 
the  writer  who  knew  the  facts,  and  simply  records  what  Philip 
said — made  two  mistakes.  Jesus  was  not  born  in  Nazareth,  nor 
was  Joseph,  his  father.  Nor  need  wm  be  surprised  that,  at  that 
early  day  in  Jesus’  ] ublic  life,  Philip,  who  had  met  Jesus  that  day 
for  the  first  time,  had  not  yet  learned  the  history  of  His  birth 
and  parentage.  But  may  he  not  simply  have  spoken  of  Nazareth 
as  the  place  of  Jesus’  residence,  and  of  Joseph  in  the  light  in 
which  he  was  commonly  regarded?  See  pg.  .] 


374 


THE  HOLY  LIFE. 


see,  to  have  every  prejudice  removed,  ‘‘Come,’’ said  he, 
‘‘and  see”  for  yourself.  JJiit  back  of  that  word  was  his 
own  faith,  which  kindled,  like  a glowing  fire,  all  within 
its  reach,  and  susceptible  of  its  infiueuce. 

Nathaniel  yielded.  Arm  in  arm,  perhaps,  they 
walked  to  Jesus.  He  saw  them  approach.  With  a 
glance  Ee  searched  Nathaniel  through,  as  before  he  had 
Simon.  He  recognized  his  thorough  honest-hearted- 

o CD 

ness,  and  said  aloud  jyeri  auton^  concerning  him^  ‘‘Be- 
hold a true  Israelite!”  And  the  fulness  of  meaning  in 
this  exclamation  demands  more  than  the  mere  idea, 
‘•Behold  a true  believer!”  Piiilip  was  such.  So  were 
the  four  other  new  disciples.  But  they  were  not  so  des- 
ignated. Does  it  not  point  back  to  the  first  use  of  the 
name  Israel?  If  the  reader  will  compare  Gen.  xxxii,  24- 
28  with  IIos.  xii,  4,  he  will  see  that  an  angel  wrestled 
with  Jacob,  that  Jacob  would  not  let  him  go  until  he 
blest  him,  that  he  did  not  bless  him  until  he  had  so 
crippled  him  that  Jacob  could  only  hang  helpless  on 
him,  that  he  then  had  power  over  the  angel  and  prevailed. 
And  then  he  received  the  name  Israel,  ^.  d.,  conqueror 
of  God,  Is  not  a true  Israelite,  then,  one  who,  in  utter 
self-helplessnessjiolds  on  to  God  in  wrestling  prayer,and 
lets  not  go  until  he  prevails?  Was  not  this  what  Nath- 
aniel had  been  doing?  the  lesson  he  had  been  learning? 
Coming  t(»rth  from  the  place  where  he  had  become  a 
conqueror  of  God,  Jesus  points  to  him  as  such.  And 
since  not  by  trickery  and  deceit,  but  only  by  genuine 
heartedness  in  prayer,'^  can  any  one  thus  overcome, 

I regard  iniquity  in  my  heart  the  Lord  will  not  hear  me.” 
rmlm.'Ui.'] 


THE  HOLY  LIFE.  375 

Jcsns  added,  ‘dn  wliom  is  no  guile,”  i,  e,y  one  who  is 
thorouglily  upright  and  sincere. 

Amazed  at  this  most  unexpected  delineation  of  his 
character  by  an  entire  stranger,  Nathaniel  asked  Him, 
‘‘Whence  knowest  Thou  me?” “Before  that  Philip  called 
thee,”  Jesus  replied,  “when  thou  wast  under  the  tig- 
tree  I saw  thee,”  i.  with  the  natural  eye,  and  with  a 
supernatural  look  (II  Kg.  v).  The  clear  implication  is, 
that  he,  when  under  the  tig-tree,  avas  where  Jesus’  natu- 
ral sight  could  not  reach  him.  But  Nathaniel’s  ex- 
clamation shows  that  there  was  more  than  this  in  Jesus’ 
remark.  It  affected  Nathaniel  very  deeply.  He  had 
sought  seclusion  under  the  tig-tree.*  Most  probably, 
— ^judging  from  Jesus’  first  word  to  him — he  may  have 
been  engaged  in  wrestling  prayer.  He  thought  himself 
alone  with  God.  He  had  prevailed,  and  had  left  the 
hidden  seclusion  wdien  Philip  found  him.  And  Jesus’ 
remark,  accompanied  • as  it  was  by  His  look,  shot 
throimh  Nathaniel’s  heart  the  conviction:  “this  Stran- 

O 

ger’s  eye  has  penetrated  the  inmost  depths  of  my  being. 
My  s ul  is  laid  open  to  his  gaze,  lie  must,somelijw, par- 
ticipate in  the  omniscience  of  God.”  He  felt  himself  in 
the  presence  of  a superior  Being,  One  who  had  an  ex 
ceptional  and  a most  intimate  relation  to  God.  And 
this  relation,  in  the  view  of  the  Divine  light  wdiich  has 
penetrated  his  being,  he  sees  is  Sonship.  And  this 
Sonsliip,  he  sees,  is  the  foundation  of  Messiahship.  In 
a transport  of  bliss,  at  the  discovery  he  has  made — 

[•The  construction  ot‘  hupo^  followed  by  the  acc.,  with  the 
v«tI)  of  rest,  is  exi)l:iiiic(l  by  the  fact  that,  to  the  local  relation  there 
is  joined  the  moral  notion  of  takiu*^  refuge,  Godet.'] 


376 


THE  HOLY  LIFE. 


counterpart  of  Thomas’  exclamation,  years  later — he  ex- 
claimed, ‘‘Kabbi,  Thou  art  the  Son  of  God;  Thou  art 
the  King  of  Israel.” 

This  reply  delighted  Jesus.  It  showed  Him  that 
Nathaniel  possessed  that  faith  in  Him  which  brings  the 
fulness  of  blessing.  He  congratulated  him,  as  He  after- 
wards did  Peter  (Matt.  xvi).  At  once  He  began  to  de- 
velop and  nourish  his  faith.  It  had  lifted  Nathaniel 
to  a great  elevation.  He  was  prepared  for  further  dis- 
closures of  truth.  And  Jesus’  answer  is  in  the  same 
elevated  region:  ^‘Thou  believest  because  of  My  word 
to  thee.  Thou  shalt  see  with  thy  eyes^  greater  things 
than  these.”  What  these  greater  things  were,  Jesus  did 
not  tell  him.  But,  He,  addressing,through  him,all  pres- 
ent, said,  ‘‘From  now  on,  [ajp  arti)  ye  shall  see  Heaven 
open,  and  the  angels  of  God  ascending  and  descending 
upon  the  Son  of  Man.” 


Section  XIX. 

Jesus*  First  Miracle:  Turning  Water  Into  Wine. 

Place:  Cana  in  Galilee. 

Time:  March,  A.  D.  27,  a few  days  after  gathering  His  first  disci- 
ples. 

Occasion : at  a wedding,  where  wine  was  needed. 

John  ii,  1-12. 

And  the  third  day  there  was  a marriage  in  Cana  of 
Galilee;  and  both  Jesus  was  called  (bidden,  K.  V.),  and 
His  disciples,  to  the  marriage. 

[*The  verb  optomai  used  liere,  in  vs.  50,  and  also  in  vs.  51, and 
also  in  !Matt.  xxvi,  64  is  from  the  obsolete  optoo^  which  is  from  ops^ 
live  eye.  In  Matt,  xxvi  it  surely  means  natural  sight.  Does  it 
not  mean  the  same  here?  If  not,  why  not? 


THE  HOLY  LIFE. 


377 


And  when  they  wanted  wine  (the  wine  failed,  11.  V. 
— hustereesantos  oinou^  wine  being  wanting),  tlie 
mother  of  Jesus  saith  unto  Him,  They  have  no  wine 
{oinos  ouk  estin^  wine  is  not). 

And  (R.  V.)  Jesus  saith  unto  her,  Woman,  what 
have  I to  do  with  thee?  Mine  hour  is  not  yet  come. 

His  mother  saith  unto  the  servants.  Whatsoever  He 
saith  unto  you,  do  it. 

And  (Now,  R.  Y.)  there  was  set  there  six  water-pots 
of  water,  alter  the  manner  of  the  Jews’  purifying,  con- 
taining two  or  three  firkins  {i.  e.  18  or  27  gallons)  apiece. 

Jesus  saith  unto  them,  Fill  the  water-pots  with 
water. 

And  tliey  filled  them  up  to  the  brim. 

And  He  saith  unto  them.  Draw  out  now,  and  bear 
unto  the  governor  (ruler,  R.  Y.)  of  the  feast. 

And  they  bare  it. 

And  when  the  ruler  of  the  feast  had  tasted  the  water 
that  was  made  (now  become,  R.  Y.)  wine,  and  knew 
not  whence  it  was,  (but  the  servants  which  drew  (liad 
drawn,  R,  Y,)  the  water  knew);  the  ruler  of  the  feast 
called  the  bridegroom,  and  saith  unto  him.  Every  man 
at  the  beginning  doth  set  forth  (every  man  setteth  on 
first  the,  R.  Y.)  good  wine;  and  when  men  have  well 
drunk  (drunk  freely,  R.  Y.)  then  that  which  is  worse: 
thou  hast  kept  the  good  wine  until  now. 

This  beginning  of  miracles  (of  Ilis  signs,  R.  Y.)  did 
Jesus  in  Oana  of  Galilee,  and  manifested  forth  His 
glory;  {six  young)  disciples  believed  on  {eis^ 

in)  Him. 

After  this  lie  went  down  to  Capernaum,  He,  and 
His  mother,  and  His  brethren  {hoi  adelphoi  autou^ 
His  hrothers)j  and  His  six  disciples. 

And  they  continued  (abode,  R.  Y.)  there,  not  many 
days. 


378 


THE  HOLY  LIFE. 


We  left  Jesus,  accompanied  by  His  new  disciples,  on 
His  way  from  Bethania  to  Cana.  It  was  an  epoch  in 
their  lives.  The  exhilaration  of  the  season  relieved  the 
journey  of  its  weariness.  The  hills  rejoiced  in  their 
magnificent  foliage.  The  pastures  were  alive  with  flocks. 
The  valleys  were  covered  with  tlie  growing  crops.  Springs 
were  everywhere  gusliing  out  from  the  hill-sides,  and 
brooks  and  rivulets  went  babbling  on  their  way.  And  the 
journey,  so  pleasant  in  itself,  was  made  exceedingly  en- 
joyable from  the  companionship  of  Jesus. 

Arriving  at  Nazareth,  Jesus  found  an  invitation,  to  a 
wedding  in  Cana  of  Galilee,  awaiting  Him  and  His  dis- 
ciples. And  the  historical  past  tense,  ehliithen^  invited^ 
suggests  that  it  was  sent  after  the  other  invitations  had 
been  given. 

Witliout  any  delay,  Jesus  and  His  little  company 
proceeded  on  their  way.  Cana  was  distant  from  Naz- 
areth about  four  and  one  half,  and  from  Bethania  about 
fifty  -five,  miles.  On  Wednesday,  the  third  day  since 
He  left  Bethania,  He  reached  Cana.  This,  the  sixth 
day  since  John  had  borne  witness  to  Him  before  the 
deputation  from  the  Sanhedrim,  was  the  flrst  day  of 
he  wedding.  Soon  after  leaving  Nazareth,  Cana  came 
into  sight.  It  was  a place  of  no  importance,  and  whose 
name  would  long  since  have  passed  into  oblivion,  had 
it  not  been  for  its  association  with  Jesus  of  Nazareth. 
It  was  called  Cana  of  Galilee  to  distinguish  it  from 
Cana  in  the  tribe  of  Asher,  near  to  Phoenicia,  and 
south-east  from  Tyre.*  It  seems  most  probable  that 


[*Josh.  xix,  28,  Robinson,  Bib.  Res.  iii,  657.^ 


Kefr  Keu-ua  or  Cuiiu 


THE  HOLY  LIFE. 


379 


the  moA^TViKefTKenna^  occupies  its  site.^  It  was  situ- 
ated on  the  slope  of  a hill,  whose  top  commanded  the 
view  of  the  plain  of  Battauf.  The  houses  stood  on 
terraces  rising  one  above  another.  The  little  comj  anj 
passed  by  or  near  the  great  spring  around  which  were 
planted  gardens,  and  the  orcharJs,  which  produced 
the  finest  fruits  in  all  Palestine.  It  entered,  or  passed 
by  the  home  of  Nathaniel,  the  son  of  Tolrnai,  the  last 
one  gathered  .of  Jesus’  little  band.  It  reached  the 
house  of  the  groom,  for  there  was  one  of  the  daughters 
of  Israel  to  consumate  her  betrothal  by  marriage.  There, 
the  wedding  feast  was  to  be  celebrated.  And  there,  they 
received  a hearty  welcome. 

The  groom  and  bride  were  friends,  kinsfolk,  perhaps, 
of  Jesus’  mother.  The  Narrative  tells  not  who  they  were, 
and  the  traditions  are  various  and  uncertain.  One 
says  the  parties  were  Alphseus  and  Mary,  the  sister  of 
the  Virgin.  Another  says  that  the  groom  was  one  of 
their  sons.  Another  says  he  was  Simon  of  Cana,  sub- 
sequently an  apostle.  And  another,  current  among  the 
Mohammedans,  is,  that  he  was  the  future  apostle,  John. 
Relationship,  perhaps,  or  friendship  only,  had  led  to  the 
invitation  to  Jesus. 

But  marriage  among  the  Jews  was  holy,  was  held  in 
the  highest  esteem,  awakened  thoughts  immensely 
higher  than  the  idea  ot  mere  festivity,  and  was  regarded 
as  the  crowning  day  of  life,  as  something  very  sacred. 


[*Pal.  Explor.  Ex.  No.  iii;  Hepworth  Dixon;  Smith’s  Bib. 
Diet.) 


380 


THE  HOLY  LIFE. 


and  as  a perpetual  reminder  to  tlie  people  of  the  union 
between  Jehovah  and  Israel.  Hence,  all  Jews  regarded 
the  solemnity  as  worthy  of  their  utmost  endeavors  to 
have  every  thing  fitting  the  occasion.  This  family — as 
the  indications,  a ruler  of  the  feast,  servants,  and  many 
guests,  show — was  in  good  circumstances.  Hence,  no 
expense  was  considered  too  great  to  make  the  occasion 
all  that  could  be  desired.  The  adornments  of  the  bride 
and  groom  must  be  the  very  best  that  their  means 
would  allow.  Tlie  home  of  the  groom,  where  the  wed- 
ding and  its  festivities  must  be  celebrated,  must  put  on 
its  best  appearance.  Every  thing  about  it  must  con- 
tribute to  the  gladness  of  the  hour.*  And  when  Jesus 
and  His  little  company  passed  into  the  open  court, 
filled  with  guests,  and  then  on  into  the  great  reception 
room — a room  which  was,  as  were  most  of  the  rooms  in 
the  better  class  of  houses  in  Galilee,  fifteen  feet  square, 
and  fifteen  feet  high — His  eye  lighted  on  a scene  which 
must  have  filled  Him  with  delight.  The  room  was  fes- 
tooned with  fiovvers,  and  animated  with  guests — all 
happy,  and  all  contributing  to  the  general  joy.  There, 
He  found  His  brothers  (vs. 12),  and  His  mother,who  was 
helping  the  family.  There,  He  appeared  in  all  that 
attractiveness  of  character  which  had  made  Him  so 
much  beloved  at  His  own  home.  And  about  to  quit 
the  quiet  of  home  for  the  stormy  and  toilsome  scenes  of 
that  life  which  He  must  live,  He,  there,  bade  good  bye 
to  home  life  with  a royal  adieu,  sanctified  and  sweet- 

[*The  reader  will  find  a description  of  the  wedding  arrange- 
ments  on  pg-55,70.j 


THE  MARRlAGt. 


THE  HOLY  LIFE. 


381 


ened  by  His  presence  and  blessing  all  true  marriage, 
and  all  true  home  and  social  festivities  and  joys,  and 
there,  left  on  them  forever  the  impress  of  Divinity. 

The  time  had  come  for  the  bridal  feast.  The  guests 
passed  into  the  brilliantly  lighted  dining  room.  They 
were  assigned  their  places  at  the  triclinia — Jesus  occu 
pying  a distinguished  place.  The  blessing  had  been  asked. 
The  tables  had  been  served.  It  was  a time  of  joy.  Sud- 
denly consternation  seized  the  groom,  and  his  family. 
The  wine,  so  the  servants  told  them,  had  given  out,  Jms- 
tereesantosj  had  run  short.  It  may  have  been  because 
it  was  too  late  at  ni^ht  that  no  more  could  be  obtained. 

o 

They  told  their  embarrassment  to  Mary,  and  she  at 
once  told  her  Son. 

Had  this  been  told  merely  as  an  item  of  information, 
sad  to  the  groom  and  his  family,  or  as  a request  for  a 
supply  in  the  usual  way,  this  could  liave  been  neither 
interference  nor  infringement;  for  she  was  His  mother. 
And  Jesus  could  not  have  been  so  ungracious,  and 
wanting  in  filial  love,  respect  and  duty,  as  to  repel  such 
a request.  His  answer  shows  that  it  was  an  appeal  for 
help,  and,  in  an  extraordinary  way.  He  had  performed 
no  miracle.  But  His  life  had  been  unfolded  before  her 
eyes.  Long  and  deeply  had  she  pondered  the  sayings 
about  Him,  given  in  connection  with  His  birth,  and  His 
saying  to  her  when  He  was  twelve  years  old.  She  knew 
that  lie  had  deliberately  left  home  to  go  to  Bethania, 
and  knew,  perhaps.  His  object . therein.  But  she  could 
not  know  of  His  anointing  by  The  Spirit,  His  conflict 
with  Satan,  nor  of  His  gatlie*nng  of  His  six  young  dis- 


382 


THE  HOLY  LIFfi. 


ciples.  She  had  therefore  no  fact  upon  which  to  base  her 
expectation  of  a miracle — except  the  general  one, 
that  He  was  the  Messiah,  And  Jesus’  reply,  hence, 
sno^orests  that  her  words  were  intended  as  a hint  that 
this  was  a favorable  time  to  inaugurate  His  mission,  by 
giving  a miraculous  supply  of  wine  which  would  give 
relief  to  a most  embarrassed  family. 

Her  suggestion  was  met  by  a reply  which,  thougli 
seemingly,  was  really  neitlier  harsh  nor  unkind.  His 
term,  ‘‘Woman,’’  was  the  same  that  He  used  when, 
amid  the  agonies  of  Calvary,  He  commended  her  to 
teiider  care  of  the  beloved  John.  It  was,  besides  beino- 
an  honorable  appellative  indicating  Mary’s  possession 
of  noble  womanly  characteristics,  a mark  of  respect  and 
affection.  But  it  sprang  out  of  the  consciousness  of 
His  higher  relation  to  God.  And  it  was,  hence,  an  in- 
timation that  in  the  sphere  in  which  He  was  hence- 
forth to  act,  her,  as  every  other  earthly,  relationsliip  to 
Him  was  subordinated  to  His  higher  relationship.  She 
was,  henceforth,  to  be  to  Him,  in  His  mission,  only  as  a 
woman.  Thus  addressing  her,  He  said,  “What  to  Me 
and  to  thee?”  This  phrase* — found  sometimes  in  the 
classic  Greek,  and  often  in  the  Old  Testament  suggests, 
(a),  what  is  it  to  us,  as  guests?  or,  (b),  (as  in  Matt,  viii, 
29)  what  is  the  relation  between  us  tint  warrants  you 
to  prefer  your  implied  request?  Not  from  private,  per 
sonal  motives,but  only  as  The  Servant  of  Jehovah, at  His 
word,  and  by  the  power  of  His  Spirit,  was  He  to  act. 

[*2V  emoi  kai  soi.  Judg.  xi,  13;  3 Sam.  xvi,  10;  1 Kg.  xvii,18; 
3 Kg.  iii, 


THE  HOLY  LIFE. 


383 


And  in  this  reproof  gentle  but  decided,  did  Mary  al- 
ready begin  to  feel  the  piercing  of  that  sword  ol  which 
Simeon  had  spoken  thirty  years  before.-j' 

lieproof  this  was,  but  not  rebuke.  And  reproof  it 
was,  not  for  preferring  a request  for  help,  but  for  the 
manner  and  motive  of  it.  This  is  apparent  from  Ilis 
speedy  response,  His  uniform  course  in  relieving  dis- 
tress, and  from  His  words,  ‘‘Mine  hour  is  not  yet  come”. 
This  phrase,  doubtless  familiar  to  Mary,  regards  some 
part  of  His  Messianic  doing  or  sulfering.  Here,  it  re- 
fers to  the  period  of  His  Messianic  manifestation  to  Is- 
rael, for  their  reception  or  rejection  of  Him.  Not  in 
Cana,  in  a private  home,  but  in  Jerusalem,  in  the  Tem- 
ple must  the  Servant  of  Jehovah  make  that  holy  revel- 
ation (Mai.  iii,  1).  There,  too,  in  the  opinion  of  His 
brothers  ought  He  to  manifest  Himself  to  the  world 
(Jn.  vii,  4,  6).  And  when  rejection  became  His  man- 
ifest destiny,  then  the  phrase  indicated  the  period  of 
His  death,  and  subsequent  glorification  (Jn.  vii,  30; 
viii,  20;  xii,  23,  27,  xiii,  1).  And  in  His  present  use 
of  the  phrase,  He  is  saying  to  His  mother,  that  tliehour 
had  not  yet  arrived  for  Him  to  exhibit,  in  public,  the 
credentials  of  His  Messiahship  to  the  world. 

But,  He,  a loving  Son,  could  not  be  indifferent  to  the 
request  of  a loving  mother.  For  tliirty  years  He  had 
occupied  the  largest  place  in  her  affections.  Over  Him, 
from  His  earliest  years,  she  had  watched,  and  for  His 
comfort  liad  provided,  witli  all  the  tenderest  care  and 
solicitude  of  a mother.  Her,  He  had  ever  honored  and 


[fSee  pg.lOO,] 


384 


THE  HOLY  LIFE, 


obeyed.  He,  acting  under  the  call  of  God,  was  about, 
as  to  His  work,  to  be  separated  from  her  finally.  That 
faith  in  Him  which  had  never  wavered,  was  now  stronor. 
How  strong,  is  seen  in  her  order  to  the  servants,  and  in 
her  giving  Him  full  room  to  do,  as  He  thouglit  best. 

From  His  tones,  countenance,  and  oupoo^  not  yet — 
an  intimation  that,  at  the  right  moment,  help  would 
come — she  gathered  a granting  of  her  implied  prophetic 
request.  And  addressing  the  servants  she  said,  ‘‘Wliat- 
soever  He  saith  unto  you,  do,”  L ^.,  be  not  startled,  but 
obey  His  command,  however  strange  it  may  sound. 

In  the  gallery  stood  the  invariable  stone- ware  ‘^wa- 
ter pots,”  ranged  after  the  manner  of  the  Jews  for  pur- 
ifying.  There  were  six  of  them  positay  placed  there 
— the  number  not  being  symbolic  nor  customary,  but 
given  as  a simple  fact.  They  were  large  and  handsome. 
They  contained  distributively,  {ana)  two  or  three  firkins 
apiece.*  ^‘Fill  them,”  said  Jesus,  ‘^with  water.”  They 
filled  them  to  the  brim.  ^^Draw  out  now,”  said  Jesus., 
And  the  verb  ancleesate  indicates,  (a),  that  the  liquid 
was  lifted  out  with  a dipper,  and,  (b),  that  it  was  drawn 
indiscriminately  from  the  jars.  And  this  fact  shows 
that  all  the  jars  were  filled  with  water,  and  that  all  the 

[*Or,  it  may  l)e,  half  containing  two,  and  half  containing  tliree 
firkins.  The  metretes^  i.  tlie  Attic  ampliora,  was  the  Greek  term 
for  the  Hebrew  hath.  Three  ditferent  kinds  of  “bath”  were  in  use. 
One  called  the  “Wilderness”  bath  was  about  equal  to  gals. 
One  was  the  “Phoenician”  bath.  But  the  one  in  common  use  in 
Galilee  was  the  “Sepphoris”  bath.  This  was  about  equal  to 
gals.  If  this  was  the  “bath”  referred  to,  then  these  stone  jars  held 
17  and  26)^  gals,  respectively — ’ ' newhere  from  about  130 

to  135  gallons.] 


nRAW  OPT  NOW,  AND  BEAR  I NTO  THE  oOVEKNOR  OF  TflE  FEAST.' 


THE  holy  life. 


385 


water  was  turned  into  wine.  ‘‘Carry  it,”  He  said,  “un- 
to the  ruler  of  the  feast” — architriklinoSj  the  ruler  of 
the  trikllnia^  i.  of  the  tables.  This  was  the  person 
who  had  entire  charge  of  the  arrangements.  He  may 
have  been  a chief  servant.  Or  he  may  have  been  one 
chosen  from  the  guests  to  be  the  president  of  the  feast 
(Eccles.  xxxii,  1-3).  He  tasted  the  wine,  which  was 
brought  to  him  in  pitchers,  and  he  filled  the  cups.  The 
servants  did  as  he  directed.  He  tasted  the  water  which 
had  become  (perfect  par.  gegeneemeiwn')^  and  which — 
not  apparently,  nor  from  any  exhilaration  or  exaltation 
of  feeling  seemed  to  be,  but — was,  really  and  truly, 
wine.  The  servants  knew,  but  he  did  not,  whence  the 
wine  had  come.  He,  therefore,  could  not  have  wit- 
nessed the  drawing  out  of  it.  He,  in  surprise,  called 
the  groom,  not  to  ask  him  where  he  had  obtained  the 
wine,  but  to  pronounce  upon  its  good  quality.  He,  in 
a half-jocular  way,  expressed  his  great  astonishment 
and  playful  remonstrance  against  his  having,  contrary 
to  custom,  kept  the  best  wine  to  the  last.  “Usually,” 
said  he,  “men  give  their  best  wine  first,  and  after  men 
have  well  drunk,  the  worse;  but  thou  has  kept  the 
good  wine  until  now.”  The  verb  methuoo  signifies,  in 
the  middle,  (a),  to  drink  freely,  (b),  to  get  drunk  (Jer, 
xliii,  24;  Hag.  i,  6;  Sept.  Matt,  xxiv,  49;  Lk.  xii,  45; 
Eph.v.18;  Rev.xvii,3).  And  it  was  used  by  the  ruler  to 
describe  the  customary  way,  and  not  by  him,  or  by  the 
writer  to  describe  the  condition  of  the  then  present 
company.  The  ruler  knew  not  whence  it  was.  Nor 
did  the  groom  nor  guests.  They  were  such  people  as 


386 


THE  HOLY  LIFE. 


were  usually  found  at  a Jewish  wedding.  They  were 
accustomed  to  the  taste  of  wine,  and  to  its  effects  upon 
tlie  system.  They  did  not,  until  after  they  had  drunk, 
learn  that  it  had  been  miraculously  supplied.  Yet  they 
all  pronounced  it  good  wine — its  quality  such, in  contrast 
with  what  had  been  used.  And  in  their  judgment,  as 
expressed  in  the  ruler’s  word,  as  to  its  being  wine,  we 
see  only  one  conclusion.  The  water  had  been  actually, 
and  miraculously  transubstantiated  into  wine.  A royal 
gift  in  its  quality  and  quantity,  over  a hundred  gallons, 
to  the  family  which  had  entertained  Him.  A durable 
monument  of  His  blessing  on  the  new  family,  formed 
under  His  auspices.  And  a type,  too,  of  the  fulness  of 
grace  and  joy  which  He  brings  to  the  sons  of  men,  and  of 
His  royal  way  of  giving,  liberally,  and  of  the  best. 

This  was  an  actual  miracle.  The  ruler’s  word 
strongly  attests  the  objective  character  of  the  wine. 
And  John  mentions  it,  from  his  own  observation,  as  a 
miracle.  To  deny  or  attempt  to  explain  away  its  mirac- 
ulous character  is  to  attempt  to  show  that  John  was  a 
wilful  falsifier  of  facts. 

In  such  a transformation  there  is  something  very  ex- 
traordinary. But  admit  the  existence  of  God,  and  it  is 
not  impossible.  Do  we  not  annually  see  water 
changed  into  wine?  In  this  miracle,  as  in  the  natural 
change,  it  was  made  out  of  existing  materials.  Hence 
the  miracle  was  not  a creative  act,  in  the  strict  mean- 
ing of  that  term.  No  new  force,  and  no  new  matter, 
was  added  to  that  which  was  already  existing.  Nor 
were  there  more  gallons  of  wine  than  there  had  been 
gallons  of  water. 


THi:  HOLY  Lit'E. 


387 

In  both  tlie  natiir.il  and  this  miraculous  change  of 
water  into  wini',  we  see  only  the  results.  In  both,  we 
can  get  hold  of  the  fact  that  life  is  working  upon  inor- 
ganic  matter.  But  in  both  cases,  also,  the  internal  pro- 
cesses are  beyond  our  comprehension.  AVe  know  as 
little  of  the  subtle  movements  through  which,  in  na- 
ture’s laboratory,  the  rain  from  heaven  is  changed  into 
the  juice  of  the  grape,  as  we  do  of  the  mysterious  pro- 
cess throuofh  which  Jesus  chanofed  the  water  at  once 
into  wine.  The  former  fact  we  readily  admit.  For  we 
are  familiar  with  it,  and  see  that  it  is  formed  by  the 
agency  ot  what  we  call  nature’s  laws.  With  the  latter 
fact  we  are  unfamiliar.  And  because  it  seems  an  in- 
fringement upon,  or  disturbance  of  those  laws,  we  are 
conscious  ot  a difBculty  in  accepting  it. 

But  if  the  testimony  concerning  it  be  trustworthy, 
this  difficulty  ought  at  once  to  disappear,  provided  it  be 
seen  that  this,  as  all  of  Jesus’  “signs,”  is  found  to  be  in 
harmony  with  those  laws.  This  wine  after  its  forma* 
tion  was  subject  to  those  laws.  It,  hence,  must  have 
been  formed  alonor  the  line  of  the  workirmof  those  laws 

o ^ ^ o 

— not  in  the  same,  but  in  a similar  way,  and  by  an  ac- 
celerated force  given  to  the  working  ot  those  laws. 

For,  Jesus  Himself  declared  in  the  strongest  possible 
manner  the  inviolability  of  law:  “not  one  jot  or  title 
of  law  shall  piss  away  till  all  be  fulfilled,”  i.  ^.,  shall 
have  completed  its  designed  end.  It  may  be  said  that 
He  speaks  of  the  law  mcral,  and  ceremonial.  Admit- 
ted, at  least  primarily  so.  But  are  those  laws  of  more 
importance  in  their  fields  ot  operation  than  are  the  laws 
of  nature  in  their  field?  Did  they  not  all  come  Irom- 
Him?  And  could  the  Divine  enactments  in  the  king- 
dom of  nature,  called  “the  ordinances  of  heaven  and 
earth”  (Jer.  xxxi,  25),  be  any  more  infringed  upon  by 
Him  than  the  same  enactments  m the  kingdom  of  mor- 
als? He  came  to  accomplish,  not  disturb  {kataluoo) 
law.  And  it  would  have  been  a sorry  commentary  upon 
His  own  word,  had  He,  at  the  opening  of  His  ministry, 


ass 


THE  HOLY  LIFE, 


and  throughout  it,  tried  to  convince  people  that  He  came 
alaw-fnlfiiler  by  disturbing,  much  more  by  violating  the 
laws  by  which  He  carries  on  the  operations  of  the  Uni- 
verse. It  must,  therefore,  be  most  certain  that  this 
change  of  water  into  wine  must  have  been  effected  in 
perfect  harmony  with  them.  It  must,  therefore,  be 
true  of  this,  as  of  every  other  ‘‘sign”  which  He  wrouglit, 
that  it  was  in  no  possible  way  an  infringement  upon, 
nor  disturbance  of  what  we  call  “laws  of  nature.” 
Wliatever  yielded  to  Him,  yielded  by  its  own  laws,  and 
not  otherwise. 

His  mission  related  to  law.  This  necessitated  His 
perfect  knowledge  of  all  the  laws  ordained  by  The  Cre- 
ator for  the  reofulation  and  conservation  of  the  Universe. 
He.  hence,  must  have  known,  (a),  what  a flood  of  light 
Science,  illuminated  by  His  Spirit,  would  shed  upon 
their  character  and  working;  (b),  what  difficulties  His 
“signs”  would  meet  with  from  their  supposed  antago- 
nism to  those  laws,when  called  upon  to  confront  the  exac- 
tions of  the  facts  of  the  Universe,  as  made  known  with 
every  true  advance  of  science;  (c),  that  no  matter  how 
enlarged  the  knowledge  of  those  laws  might  become, 
these  “signs”  must  vindicate  their  right  to  be  heard, 
as  facts  having  their  own  place  in  the  world  of  mental 
and  physical  phenomena,  and  their  own  mission  to  ful- 
fill; and,  (d),  that  the  more  clearly  and  fully  these  laws 
and  their  mission  were  understood,  the  more  widely 
and  heartily  would  their  place,  if  His  “signs,”  and  their 
use,  be  recognized  and  acknowledged,  as,  (1),  miracles, 
L e.y  “signs,”  and,  (2),  as,  also,  at  the  same  time,  being 
in  perfect  accord  witli  those  laws. 

And  is  it  not  a fact  that  the  more  clearly  and  fully 
the  workirm  of  the  natural  forces  lias  been  understood 
and  the  more  deeply  and  widely  that  Jesus’  “signs” 
have  been  investigated,  the  more  strongly  has  the  con- 
viction come  to  scholarly  and  impartial  thinking,  that 
the  two  are  perfectly  harmonious?  And  this  fact  shows, 


THE  HOLY  LIFE, 


389 


among  other  things,  that  Jesus,  in  Ilis  working  of 
‘•siorns ’’  sliowed  an  exhaustive  knowledore  of  the  work- 
ing  of  nature’s  laws,  individually,  and  in  all  their  inter- 
relations, in  any  and  in  all  possible  circumstances. 
And  this  must  have  been  the  fact  if  lie  came  from  God. 
For  tlie  Bible  declares  that  both  law  and  miracle  came 
fiom  God.  It,  hence,  could  not  be  possible  that  One, 
cominor  accredited  as  the  ‘‘Servant  of  Jehovah”  could, 
by  the  one,  neutralize,  or  disturb  the  other. 

Jesus  did  not  know  all  things.  But  this  much  His 
mission  required  that  He  should  know.  He  need  not 
tell  it,  but  He  must  know  it,  if  a “Teacher  from  God.” 
And  this  designation  He  accepted  as  His  own.  And, 
ill  His  first  discourse,  He  not  only  showed,  in  His  words 
about  “the  birth  from  above,”  His  perfect  acquaintance 
with  the  laws  of  Vitality,  but  further,  declared  that  He 
“spake  what  He  knew,  and  testified  what  He  had  seen.” 
Where?  In  the  Unseen  Universe  (Jn.  iii,  1113).  And 
His  words  suggest  that  the  lines  along  which  The  Cre- 
ator carries  on  all  His  operations,  emanate  from  Him- 
self, and  move  onward  unbroken  through  all  the  seen 
worlds. 

And  this  position  is  being  rapidly  reached  by  Sci- 
ence. It  tells  us  that  the  laws  throuo-h  whose  workincr 

o o 

water  is  changed  into  wine,  are  not  potencies  nor  oper- 
ators. In  themselves  there  is  no  inherent  energy. 
Tliey  are  only  modes  of  operation,  lines  along  which 
the  potencies,  which  are  back  of  them,  act,  processes  or 
sequences  which  we  observe.  Matter  is  lifeless.  Then, 
so  must  its  properties  be — the  chemical,  electrical  and 
gravity  forces  connected  with  it.  Science  has  also  dem- 
onstrated, that  “life  can  come  only  from  life.”  The 
life,  hence,  in  the  visible  Universe  can  come  only  ironi 
life  beyond  it,  that  is,  from  the  invisible  Universe.  It 
would  seem  certain,  then,  that  the  visible  has  been  de- 
veloped out  from  tile  invisible  Universe — the  position 
taken  in  ‘"The  Unseen  Universe,”  and  which  as  yet  has 


THE  HOLY  LIFE. 


390 

been  unanswered.  And  further,  the  Continuity  of  law^ 
is  now  a generally  accepted  fact.  Combining  these 
facts,  the  conclusion  seems  inevitable,  that  those  laws 
whose  working  we  see,  are  but  lines  projecting  from  the 
Unseen  into  the  seen  Universe.  Some  of  these  lines 
we  call  ‘‘moral  laws,”  ^.  those  by  which  man’s  moral 
being  is  upheld  and  regulated. j*  Some  of  these  lines 
we  call  “spiritual  laws,”  i,  those  acting  upon  man’s 
spirit.  And  some  we  call  “natural  laws,”  i,  those 
through  which  the  physical  world  is  sustained,  kept  in 
motion,  and  developed.  But  in  whatever  department 
these  lines  are  found,  along  them  the  one  and  same 
Life- Force  acts  always,  and  everywhere,  invisibly, 
though  really  present,  distinct  from,  yet  every  instant 
making  itself  felt  along  and  through  those  lines.  It  is 
this  Life  that  gives  that  force  which  we  see  everywhere 
working  in  inorganic  matter.  It  is  this  Life  which 
gives  and  sustains  the  life  which  we  see  everywhere 
working  in  organic  matter.  It  makes  itself  felt,  inces- 
santly, in  every  part,  and  according  to  the  nature  of  the 
part  impressed.  And  this  life  can  be  only  life  from  the 
omnipotent  and  omnipresent  Creator. 

So  far  as  concerns  the  ordinary  operations  along  those 
lines  we  have  no  difficulty  in  admitting  that  this  Life- 
Force  does  change  w^ater  into  wine.  A miracle  is  noth- 
ing else  than  this  same  Life-force  acting,  through  and 
along  these  lines,  with  accelerated  force,  causing  that  to 
be  done  at  once,  and  without  the  ordinary  agencies, 
which  ordinarily  is  done  by  them,  and  tlirough  the 
usual  ]U’ocesses.  This  definition  may,  perliaps,  cover 
all  Jesus’  works  except  those  of  restoration  to  life;  and 
in  these  we  see  the  direct  working  of  that  great  truth, 
“life  to  de  ad  matter  can  come  only  from  life  above  and 
outside  of  it.” 

[*Tlie  position  suggested  first  by  Sir  W.  R.  Groves,  in  his,  The 
Correlntirn  of  Physical  Forces  ] 

[tThat  aspect  of  these  laws,  as  given  for  the  government  of  man 
as  free  and  responsible.  But  this  comes  not,  here,  into  view.] 


THE  HOLY  LIFE. 


391 


To  these  considerations  another  fact  might  be  added. 
We  see  everywhere  in  nature  a constant  tendency  to 
emancipate  itself  trom  the  law  of  physical  necessity, 
and  to  lift  itself  up  by  degrees  into  the  sphere  of  liber- 
ty. In  crystalization,  the  tendency  is  to  set  itself  free 
from  the  law  of  gravity.  In  the  vegetable  world,  plants 
raise  themselves  into  a mode  of  existence  freer  than 
that  of  crystals.  In  the  animal  world  we  see  the  be- 
ginning of  the  reign  of  liberty.  In  man  we  see  the 
sovereignty  of  will,  in  a measure,  over  nature.  He, 
though  subject  to,  is  yet  able,  in  some  degree,  to  act  in- 
dependently, and  overcome  the  power,  of  physical  law. 
In  the  service  of  the  higher  law,  called  the  law  of  liber- 
ty (Jas.  ii,  12),  man  is  able  to  use  the  physical  law  as 
his  servant. 

Now,  is  not  this  ever-ascending  tendency  towards 
freedom  a return  to  the  principle  of  Intelligent  Will  to 
which  nature  owes  its  existence?  Does  not  matter  ever 
tend  toward  Spirit,  its  Creator?  This  fact  is  seen  daily, 
in  matter  organized  to  obey  the  moral  force  of  the  will, 
as  in  the  body  obedient  to  the  mind.  And  if,  in  this 
limited  sphere,  matter  is  obedient,  does  it  not  follow 
that  if  any  one  be  in  that  position  in  which  he  can  use 
the  power  of  the  Will  that  created  matter,  he  can  thus 
control  matter  at  large,  as  easily  as  one  governs  the 
body  given  to  him  by  his  Maker?  And  was  not  man, 
as  originally  created,  possessed,  in  some  measure,  at 
least,  of  this  larger  dominion? 

Man,  then,  may  be  in  that  position.  Upon  what 
condition?  In  the  liorht  of  the  Creator’s  words  to  Adam 

O 

w^e  answer,  that  he  wills  that  only,  which  The  Creator 
wills. 

And  was  not  this  condition  perfectly  realized  in 
Jesus?  Was  He  not  perfectly  holy,  and  perfectly  obedi- 
ent? Was  not  His  submission  of  will  absolute,  com- 
plete, and  rooted  in  an  absolutely  holy  nature?  Did  He 
not,  at  a later  day,  declare,  when  explaining  one  ot  His 


392 


THE  HOLY  LIFE. 


miracles,  “The  Son  can  do  nothing  from  Himself;  but 
what  things  soever  He  seeth  The  Father  do,  these,  also, 
doeth  The  Son  in  like  manner  (Jn.  v,  19)?  His  doing 
then  found  its  roots  in  His  being.  Between  His  Per- 
son and  works  the  closest  relation  existed.  Thoroughly 
in  accord  and  in  sympathy  with  nature  Himself,  all  His 
“signs^’  must  be  thoroughly  in  accord  with  nature’s 
laws.  Supernatural  Himself,  His  works  necessarily 
must  be  so.  To  Him,  hence,  the  great  laboratory  ot 
nature’s  forces  was  open.  Its  laws  were  subject  to  His 
control — as,  in  special  fields, and  to  a limited  extent, they 
are  subject  to  us.  Our  supernatural  was  His  natural. 
And,  hence,  miracles,  as  we  call  them,  were  the  normal, 
spontaneous, and  every  day  expressions  of  the  energy  giv- 
en Him, thus  to  use,as  the  Servan  t of  J ehovah,and  accord- 
ing to  the  perfect  law  of  liberty.  Hence,  they  were  no 
disturbance,  much  less  annihilation  of  the  order  of  na- 
ture, but  the  sanctification  of  it.  They  were  images  ray- 
ing forth  the  glory  of  His  Person,  as  nature  is  a mani- 
festation of  the  activity  of  theimrnanent  Creator.  They 
were  proofs  that  “The  Father  loveth  the  Son,  and  hath 
given  all  things  into  His  hands”  (Jn.  iii,  35),  and  that 
He,  with  this  gift  in  His  hands,  wields  the  forces  of  na- 
ture, only  and  always  along  all  her  lines  of  operation. 

And  if  it  should  be  objected  that,  in  the  ordinary 
process  of,  say,  turning  water  into  wine,  certain  inter- 
mediate steps  must  be  observed,  as,  the  pressing  of  the 
grapes,  &c.,  the  answer  is  at  hand.  On  the  supposition 
that  the  power  that  works  the  miracle  is  from  the  Au- 
thor of  nature’s  laws,  could  He  not  dispense  with,  not 
the  laws,  but  the  agencies?  At  present,  electricity  is 
conveyed  along  wires.  But  may  not  the  day  come 
when  communications  may  be  transmitted,  by,  say,  the 
magnet,  and  without  the  use  of  wires?  And  may  not 
The  Creator  act,  without  tlie  aid  of  agencies,  thi'ough 
the  laws  of  llis  own  formation?  The  laws  do  not  say 
no.  And  why  should  man?  And,  as  a fact,  the  observers 


THE  HOLY  LIFE. 


393 


did  not.  They  recognized  them,  not  as  disturbances  of 
nature’s  ordinary  processes,  but  as  manifestations  of 
tl)e  Life- power  existing  in  the  invisible  Universe,  act- 
in  o-  behind  and  throuorh  nature.  And  the  historian  de- 
dares  that  they  were  ‘‘signs.”  Of  what?  Of  the  pres- 
ence, there,  of  that  Life  which  sustains  nature,  and 
carries  on  all  its  operations,  of  Him  so  acting  as  to  im- 
press the  beliolders  with  the  thought,  The  Creator  is 
saying,  “Lo,  I am  here.” 

May  we  not,  then,  say  that  the  “miracle”, which  finds 
its  root  in  the  creative  activity  of  The  Creator,  whose 
every  fresh  introduction  of  life  into  the  cosmos,  whether 
in  the  past  ages,  or  now,  is  a miracle,  must  have  a place 
in  the  creation  which  is,  itself,  a miracle?  Does  not 
science  declare  that  it  is  not  the  “laws  of  nature”  which 
produce  the  principle  of  life,  but  the  latter  which  orig- 
inates the  former?  Does  not  geology  show  that,  du- 
ring the  vast  sweep  of  ages  which  it  traverses,  eacli 
stage  was  preparing  for  a next  stage,  and  that  each 
succeeding  stage  was  higher  than  the  last  one?  And 
would  not  the  latter,  thoudi  introduced  alonof  the  es- 
tablished  lines  of  the  Divine  working,  and  though  on- 
ly  a higher  manifestation  of  nature  unfolding  itself  in 
accordance  with  the  principles  of  development  im- 
parted to  it — would  it  not,  when  introduced,  could  it 
be  seen  by  the  former,  be  regarded  by  it,  as  a miracle? 
It  would  be  supernatural  to  it.  The  chemical  princi- 
ple when  introducing  a new  and  higher  stage  into  the 
elementary  world  appeared  a miracle  to  that  world. 
Then  the  higher  principle  of  crystalization  appeared  as 
above  and  beyond  nature  to  the  lower  principle  of 
chemical  affinity.  Neither  principle  could  originate 
life.  And  its  introduction  and  action  in  the  inorganic 
world,  through  the  plant,  would  be  a miracle,  i,  ^.,  be 
above  nature’s  action,  to  the  crystal.  So  would  the  an- 
imal be  to  the  plant,  and  man  to  the  animal.  Each 
higher  development  would  be  supernatural  as  regards 


394 


THE  HOLY  LIFE. 


the  lower,  because  it  was  something  which  the  lower 
could  not  accomplish;  nor,  perhaps,  comprehend. 

Now,  does  not  the  history  of  the  cosmos  up  to  the 
entrance  of  man  upon  the  Adamic  earth,  suggest,  that 
during  the  periods  of  the  historical  development  ot  the 
race,  such  fresh  movements  of  the  creative  energy, 
working  along  the  lines  projecting  from  the  unseen  in- 
to the  seen  universe,  would  from  time  to  time  appear? 
And  would  not  their  appearance,  because  not  according 
to  the  usual  course,  strike  men  as  above  or  beyond  na- 
ture? These  are  inferences,  it  is  true.  But  they  have  a 
most  stable  support  in  the  history  of  the  theocratic 
kingdom.  From  the  call  of  Abraham,  a miracle  of 
word,  accompanied  with  a miracle  of  deed,  the  giving 
to  him  of  spiritual  life,  down  to  the  close  of  the  his- 
tory of  the  Jews,  as  given  in  the  Hebrew  Scriptures, 
there  were  constant  exhibitions  of  creative  energy;  and 
they  struck  the  people  with  surprise.  These  special 
miracles  of  word  and  deed  were  invariably  connected 
with  the  general  miracle  of  the  preserving  of  the  theo- 
crat’c  kingdom  to  the  end  designed.  And,  further,  they 
were  exhibitions  of  the  creative, 'or  ruling  activity  of 
God  expressing  itself  in,  and  upon  nature — thus  show- 
ing the  vital  connection  of  the  theocratic  kingdom  with 
the  Theocracy  of  the  universe,  and  that  of  the  cosmos 
with  both.*  Note,  also,  the  close  connection  of  these 
facts  with  Jesus’  mission,  as  given  by  Peter.  For  the 
most  part  the  wonders  of  word  were  connected  with  the 
wonders  of  deed;  and  the  relation  between  them  was 
reciprocal.  The  deed  was  a sign  that  the  word  was 
from  The  Creator,  and  the  word  was  a confirmation  of 
the  deed.  And  sometimes  the  deed  was  wrapped  up  in. 
the  word  itself.f  And  as  in  the  pre- Adamite,  so  in  the 
theocratic  period,  “signs’^  were  manifestations  of  new 


[♦Ex.  xxiv,  10;  Ph.  cy,  5;  Is.  xxv,  1 ; Dan.  vi,  27  ; Joel  ii,  28- 


THE  HOLY  LIFE. 


395 


and  higher  principles  belonging  to  the  system  of  the  uni- 
verse, and  which,  when  the  condition  of  things  was 
ready,  brake  through,  not  nature,  but  through  the  sphere 
of  the  ordinary,  to  introduce,  or  to  the  introduction  of, 
a new  and  higher  order  of  things.  And  to  those  unac- 
customed to  the  new  development  they  would  be  won- 
ders, and  appear  to  be  something  above  and  beyond  na- 
ture. That  is,  that  nature,  or  strictly  speaking,  The 
Creator,  had  thus  far  given  in  the  ordinary  w^orking, 
no  such  manifestation  of  His  direct  action  therein. 

In  each  successive  epoch  of  development  there  was 
the  introduction  of  life.  This  was  especially  and  pecu- 
liarly manliest  in  the  Incarnation.  E irth,  during  the 
geological  and  hexahemeron  periods  w^as  being  prepared 
for  man.  When  it  was  ready,  he  appeared.  So  earth 
and  man  were  prepared  for  the  introduction  of  Him  by 
whom  life  from  God  for  humanity,  ‘‘dead  in  trespasses 
and  sins,”  and  for  the  “groaning  creation,”  was  to  be 
brought  in.  He  was  supernatural  as  looked  at  from 
earth,  but  natural  in  the  highest  sense,  as  looked  at 
from  the  Unseen  Universe.  It  was  the  introduction  of 
a new  and  higher  Life.  But  this  was  not  the  abrupt 
forcing  of  something  foreign,  abnormal  and  un-homo- 
geneous  to  the  cosmos,  as  prepared  for  man.  For  though 
He  who  came  was  above  and  over  all  things.  The  Crea- 
tor (Col.  i,  16,  17,  5;  xi,  36),  yet  He  w^as  The  Son  in  the 
Eternal  Godhead,  of  which  it  is  said,  “One  God  and 
Father  of  all,  who  is  above  and  through  all”  (Eph.  iv, 
4).  And  the  miraculous  connected  with  His  introduc- 
tion took  its  place,  immediately  upon  its  introduction 
into  existence,  in  the  orderly  movements  of  nature. 
He  was  subject  to  all  the  laws  and  conditions  of  human 
development.  And  His  Incarnation  was  the  wonder 
of  wonders,  the  absolute  miracle,  the  introduction  of 
the  higher,  and  transforming  Principle  into  the  sphere 
of  tlie  natural  world,  whereby  not  only  human  nature 
would  be  lifted  up  to  the  proper  level  below  which  it 


396 


THE  HOLY  LIFE. 


had  been  degraded  by  sin,  but,  also,  into  the  spiritual 
world;  and  also  the  cosmos  itself  would  be  recovered 
from  the  death  which  it  has  experienced  from  man’s  sin. 

This  Incarnated  One  being  Himself  the  Highest 
Miracle  of  life,  we  must  expect  from  Him  the  manifes- 
tation of  that  Life.  He  came,  announcing  ‘‘the  king- 
dom of  the  Heavens.”  Its  re-establishment  over  earth 
could  be,  only  when  earth  and  man  were  in  full  har- 
mony with  God.  To  accomplish  this  adjustment  He, 
the  Highest  Miracle,  became  incorporated  with  nature. 
He,  hence,  could  do  notliing  contrary  to  nature.  The 
history  of  the  theocratic  kingdom  shows  that  at  the 
periods  of  the  highest  development,  the  miraculous  en- 
ergy  was  largely  displayed.  Manifestly,  then,  when 
Jesus  appeared — coming  as  He  did  to  wrest  the  scepter 
from  Satan,  transform  and  bring  back  earth  to  its  right 
place,  and  regenerate  man — a great  miracle  itself — - 
miracles  must  occupy  a large  place.  And  since  His 
object  was  transformation  and  regeneration,  we  must  ex- 
pect Him  to  effect  those  miracles,  and  show  that  power 
over  nature,  by  which  the  moral  and  physical  nature  of 
man  and  his  earth  would  be  restored  to  the  level  below 
which  they  had  been  depressed  by  sin.  They  must  be 
manifestations  of  the  power  of  The  Spirit  dwelling  in 
Him,  and  of  that  perfect  harmony  which  existed  be- 
tween spirit  and  nature  before  the  Fall.  They  must 
correspond  to  the  peculiar  relation  which  He  sustains 
to  man,  the  earth,  and  to  the  living  God,  must  be  of  a 
moral  character,  and  have  a moral  aim,  and  must  be 
an  integral  part  of  His  redeeming  work. 

They  must  be  all  this,  and  more,  too,  to  constitute 
them  authentications  of  a Messianic  mission.  If  they 
were  not.  Incarnation  could  not  be,  a fact.  For,  life, 
from  its  very  nature,  must  manifest  itself.  The  higher 
the  life,  the  higher  must  be  the  maniiestation.  Li!o 
spiritual  and  Divine,  must  give  spiritual  and  Divine 
manifestations.  It,  therefore,  Incariiatlon  be  a fact,  it 


tHE  ItOLY  LIFE. 


397 

must  be  the  introduction  of  Divine  Life;  and,  hence,  of 
a higlier  order  of  things.  If  miracles  be  not,  Incarna- 
tion is  a myth.  For  tliese  must  be  the  outgoings  of 
that  Life.  And  these,  thonorh  not  miracles  as  viewed 
from  tlie  Unseen  Universe,  must  be  regarded  as  mira- 
cles by  man.  But  being  reflections  of  the  nature  of 
God,  revelations  of  Himself,  they  must  be,  not  only  in 
strictest  accordance  with,  but  compreliended  within,  the 
system  of  what  men  call  ‘‘natural  laws.”  For  these  can 
neither  be  annulled  nor  repealed.  That  is,  they  must 
go  along  the  lines  of  the  Divine  working — be  products 
which  we  call  miracles,  but  which  are  natural  with  God, 
— be  necessary  correlatives  of  the  highest  miracle  in  the 
spiritual  world,  viz.,  Incarnation  and  Iledemption. 

Possessing,  as  Jesus  did, the  measureless  fulness  of  The 
Spirit,  to  Him  the  look  into  Heaven,  into  the  hearts  of 
men,  and  into  tlie  depths  of  the  sea,^  the  walk  upon  the 
water,  the  transfiguration,  and  the  resurrection  and  as- 
cension were  natural.  So  were  the  various  miracles 
which  He  wrought  upon  things,  such  as  changing  wa- 
ter into  wine,  healing  all  maladies  “flesh  is  heir  to,” 
and  raising  the  dead.  To  Him  they  were  easy,  because 
to  Him  natural.  It  was  men  only  who  were  struck 
with  their  supernaturalness.  They  regarded  them  as 
terata^  woriderSy  prodigies,  because,  up  to  that  time, 
beyond  nature  and  dunaineis^  powers^  with  which 
they  were  not  familiar  -j*  But  they  saw  at  once,  or  soon 
learned,  that  they  were  seemeia^  signs  of  the  presence  of 
a new  principle  at  work,  and  supports  of  a new  word 
spoken,  which  had  itself  a new  life  for  man.  And  from 
the  incarnate  One  they  learned  that  they  were  erga^ 
work^^  i,  <?.,  natural  (to  Him),  expressions  of  the  life 
which  He  possessed,  and  was  introducing  into  the 

[•'For  ex.,  Nathaniel,  the  draught  of  fishes,  and  the  tribute 
money.] 

[tOnce  they  expressed  their  amazement  by,  paradoxa^  ^'Htrange 
things,'^  Luke  v,  26.j 


398 


THE  HOLY  LIFE. 


world  of  man  and  his  earlh.  This  last  was  tlie  compre- 
hensive name  which  Jesus  Himself  gave  these  expres- 
sions. Tlie  word  indicates  the  exertion  oi  will  and  the 
possession  of  power  equal  to  all  its  demands. 

To  sum  up  we  may  say  that  Omnipotence  is  always 
directly  operative  in  nature.  We  see  the  efiects.  Then, 
by  that  faith  by  which  we  understand  that  the  worlds 
were  framed  by  the  word  of  God,  we  discover  the  prime 
Causality,  So,  too,  in  the  miracles.  Faith  sees  that  in 
the  creation  of  the  cosmos  a place  was  left  tor  these 
manifestations  of  that  aspect  of  The  Creator’s  higher 
creative  activity  whose  object  is  the  restoration  of  the 
cosmos  to  its  true  place  in  ^‘the  kingdom  of  the  lleav 
ens.”  And  as  expressions  ot  this  new  and  higher 
power  entering  into  the  sphere  of  humanity, 
and  for  tliis  exalted  end,  they  point  out  to  the  con- 
sciousness their  self-revealing  Cause. 

We  return  to  the  narrative.  John,  writing  years 
after  Jesus’  ascension,  calls  this  miracle  the  “becrinninor 
of  the  signs  which  Jesus  did.”  The  beginnincr,  and 
who  could  have  imagined  such  a beginning!  It  was  a 
decisive  moment  in  the  revelation  of  Jesus  to  Himself, 
and  to  His  disciples.  He  liad  manifesfed  miraculous 
knowledge,*  and  now  He  exhibits  miraculous  power. 
It  was  not  merely  teras^  a prodigy — a word  which  ex- 
presses the  subjective  effect.  A “wonder”  strikes  the 
imagination,  and  produces  the  emotion  of  amazement 
or  astonishment.  But  it  is  powerless  to  enlighten  the 
mind,  purify  the  heart,  and  elevate  the  life.  But  a 
“sign”  is  much  more.  It  is  an  indication  of  the  ap- 
proach or  presence  of  something  not  seen;  or,  at  least, 
not  seen  as  yet  (Matt,  xvi,  3;  xxiv,  3).  This  miracle 
was  a sign  of  what?  Of  His  glory.  Veiled  or  shut  up 
in  the  un-trans])arent  form  of  flesh,  it  here  breaks  fortli 
in  this  effected  transubslantiation.  The  substance 
poured  into  the  jars  was  w ter.  The  substance  drawi* 

[’•■JSee  page  37o.J 


THE  HOLY  LIFE. 


399 


out  was  wine.  The  change  was  eftected  in  tlie  period 
between  these  two  acts  of  the  servants.  And  this 
change  was  a ‘‘sign/’  (a),  of  Jesus’  relation  to  The  Crea- 
tor, and  to  nature,  as  its  Master;  (b),  of  His  conscious- 
ness of  possessing  power  sufficient  to  accomplish  such 
a work;  (c),  of — because  a reffex  of  His  moral  nature 
— His  character,  as  full  of  holiness,  coupled  with  a love 
and  tenderness  which  poured  themselves  forth  in 
streams  ot  blessing;  (d),  and  of  His  absolute  mastery 
over  nature,  and  its  transfiguration  by  and  through 
His  miraculous  Personality.  And  in  this  “sign’’ — an 
intimation  and  assurance  of  what  might  be  expected 
in  the  future — He  so  manifested  His  glory,  that  His 
disciples  saw  in  the  fact  the  introduction  of  a new  or- 
der of  tinners.  And  tlieir  faith  in  Him,  as  “the  Lamb 
of  God,”  and  “the  Son  of  God” — the  designations  by 
which  He  was  thus  far  known  to  them — they  found 
was  deepened,  strengthened  and  enlarged. 

Jesus’  public  miracles  belonged  to  His  Messianic 
character  and  relations.  They  were  proofs  of  the  pres- 
ence of  the  Kinordom,  and  intended  for  the  awakeninof 
and  confirming  ot  the  nation's  taith  in  Him  as  Tlie 
Messiah.  But  part  of  His  miracles  were  wrought  pri- 
vately.* These  belong  to  His  Adamic  character  and 
relations,  respect  the  intercallated  Institution,  the 
Church,  and  were  wrought  by  Him  as  The  Son  of  M in. 
They  were  wrought  at  the  solicitation  of  others,  and  in 
response  to  the  exercise  of  faith.  This  was  the  one  in- 
dispensable medium.  Nothing  but  positive  unbelief 
prevented  the  power  from  taking  effect.  And  Jesus’ 
heart-searchino*  look  ever  enabled  Him  to  see  when  the 
attempt  would  be  useless.  They  answered  private  ends, 
such  .as  the  benefit  of  the  recipient,  or  the  instruction, 
and  the  strengthening  and  enlarging  of  tlie  faith,  of 
His  disciples. 

pFor  example,  Matt,  viii,  2,  3,  23-27 ; xiv,  23-33;  xvii,  27 ; Mk. 
vi,  47-51;  Lk.  v,  4-9;  Jn.  ii,  4-10;  iv,  46-54;  vi,  17-21  ; xxi,  6,  (fee.] 


400 


THE  HOLY  LIFE. 


This  miracle  was  a private  one.  Its  end  was,  not  a 
p oof  of  His  Messiahship,  for  on  that  subject  He  had, 
as  yet,  not  spoken  a word,  but  the  manifestation  of  His 
personal  glory,  and  the  confirming  the  faith  of  His 
new  disciples.  The  medium  was  not  the  faith  of  the 
family  or  groom,  of  the  servants,  or  of  the  ruler.  The 
act  of  the  servants  was  one  of  simple  obedience,  as  ser- 
vants. They  had  not,  apparently,  any  idea  of  the 
change  wrought  in  the  water.  Nor  did  the  ruler  nor 
family  exercise,  nor  had  they  any  data  upon  which  to 
base  any  exercise  of,  faith,  as  to  any  miraculous  energy. 
The  only  one,  so  far  as  the  narrative  gives  any  light, 
who  could  have  been  the  medium  of  faith,  was  the 
mother  of  Jesus.  And  her  confidence  appears  in  her 
word  to  her  Son,  and  in  her  word  to  the  servants.  And 
the  private  character  of  the  miracle  is  clear  from  the 
fact  that — so  far  as  the  record  shows— no  impression 
was  made  upon  the  public  mind,  and  no  public  expec- 
tation was  aroused.  Nay,  because  not  connecting  itself 
with  their  spiritual  needs  or  with  a struggle  of  mind  or 
conscience,  it  was  soon  forgo'  ten  by  the  guests,  and  made 
no  permanent  impression  upon  even  Jesus’  brothers. 

But  though  private,  it  was  very  significant,  and  was 
wrought  for  high  moral  ends;  (a),  to  mark  His  transi- 
tion from  the  privacy  of  family  life  to  the  activity  of 
public  ministry;  (b),  to  awaken  faith  in  Himself,  in 
His  own  relatives,  and  to  strengthen  with  Divine  as- 
surance the  faith  of  His  new  disciples;  and,  (c), having 
set  aside  the  human  impulse  influencing  His  mother, 
to  give  her  assurance,  that,  notwithstanding  His  re- 
proof, His  filial  love  was  as  strong  and  pure  as  ever. 
Done  at  lier  implied  request,  through  her  faith,  and 
for  the  relief  of  a family’s  embarrassment,  this  Cana 
wonder  with  which  He  opened  His  ministry,  was  a 
miracle  of  filial  piety,  as  the  Bethany  wonder,  with 
which,  almost,  it  closed,  was  a miracle  of  His  personal 
feelings  towards  a friend. 


V 


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JV. 


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